The one half
of our undertaking upon the New Testament
The great designs of the Christian institutes (of which these books are the fountains and foundations) were, to reduce the children of men to the fear and love of God, as the commanding active principle of their observance of him, and obedience to him,—to show them the way of their reconciliation to him and acceptance with him, and to bring them under obligations to Jesus Christ as Mediator, and thereby to engage them to all instances of devotion towards God and justice and charity towards all men, in conformity to the example of Christ, in obedience to his law, and in pursuance of his great intentions. What therefore I have endeavoured here has been with this view, to make these writings serviceable to the faith, holiness, and comfort of good Christians.
Now that these writings, thus made use of to serve these great and noble designs, may have their due influence upon us, it concerns us to be well established in our belief of their divine origin. And here we have to do with two sorts of people. Some embrace the Old Testament, but set that up in opposition to the New, pleading that, if that be right, this is wrong; and these are the Jews. Others, though they live in a Christian nation, and by baptism wear the Christian name, yet, under pretence of freedom of thought, despise Christianity, and consequently reject the New Testament, and therefore the Old of course. I confess it is strange that any now who receive the Old Testament should reject the New, since, besides all the particular proofs of the divine authority of the New Testament, there is such an admirable harmony between it and the Old. It agrees with the Old in all the main intentions of it, refers to it, builds upon it, shows the accomplishment of its types and prophecies, and thereby is the perfection and crown of it. Nay, if it be not true, the Old Testament must be false, and all the glorious promises which shine so brightly in it, and the performance of which was limited within certain periods of time, must be a great delusion, which we are sure they are not, and therefore must embrace the New Testament to support the reputation of the Old.
Those things in the Old Testament which the New Testament lays aside are the peculiarity of the Jewish nation and the observances of the ceremonial law, both which certainly were of divine appointment; and yet the New Testament does not at all clash with the Old; for,
1. They were always designed to be laid aside in the fulness of time. No other is to be expected than that the morning-star should disappear when the sun rises; and the latter parts of the Old Testament often speak of the laying aside of those things, and of the calling in of the Gentiles.
2. They were very honourable laid aside, and rather exchanged for that which was more noble and excellent, more divine and heavenly. The Jewish church was swallowed up in the Christian, the mosaic ritual in evangelical institutions. So that the New Testament is no more the undoing of the Old than the sending of a youth to the university is the undoing of his education in the grammar-school.
3. Providence soon determined this controversy (which is the only thing that seemed a controversy between the Old Testament and the New) by the destruction of Jerusalem, the desolations of the temple, the dissolution of the temple-service, and the total dispersion of all the remains of the Jewish nation, with a judicial defeat of all the attempts to incorporate it again, now for above 1600 years; and this according to the express predictions of Christ, a little before his death. And, as Christ would not have the doctrine of his being the Messiah much insisted on till the great conclusive proof of it was given by his resurrection from the dead, so the repeal of the ceremonial law, as to the Jews, was not much insisted on, but their keeping up the observation of it was connived at, till the great conclusive proof of its repeal was given by the destruction of Jerusalem, which made the observation of it for ever impracticable. And the manifest tokens of divine wrath which the Jews, considered as a people, even notwithstanding the prosperity of particular persons among them, continue under to this day, is a proof, not only of the truth of Christ's predictions concerning them, but that they lie under a greater guilt than that of idolatry (for which they lay under a desolation of 70 years), and this can be no other than crucifying Christ, and rejecting his gospel.
Thus evident it is that, in our expounding of the New Testament, we are not undoing what we did in expounding the Old; so far from it that we may appeal to the law and the prophets for the confirmation of the great truth which the gospels are written to prove—That our Lord Jesus is the Messiah promised to the fathers, who should come, and we are to look for no other. For though his appearing did not answer the expectation of the carnal Jews, who looked for a Messiah in external pomp and power, yet it exactly answered all the types, prophecies, and promises, of the Old Testament, which all had their accomplishment in him; and even his ignominious sufferings, which are the greatest stumbling-block to the Jews, were foretold concerning the Messiah; so that if he had not submitted to them we had failed in our proof; so far it is from being weakened by them. Bishop Kidder's Demonstration of the Christian's Messiah has abundantly made out this truth, and answered the cavils (for such they are, rather than arguments) of the Jews against it, above any in our language.
But we live in an age when Christianity and the New Testament are more virulently and daringly attacked by some within their own bowels than by those upon their borders. Never were Moses and his writings so arraigned and ridiculed by any Jews, or Mahomet and his Alcoran by any Mussulmans, as Christ and his gospel by men that are baptized and called Christians; and this, not under colour of any other divine revelation, but in contempt and defiance of all divine revelation; and not by way of complaint that they meet with that which shocks their faith, and which, through their own weakness, they cannot get over, and therefore desire to be instructed in, and helped in the understanding of, and the reconciling of them to the truth which they have received, but by way of resolute opposition, as if they looked upon it as their enemy, and were resolved by all means possible to be the ruin of it, though they cannot say what evil it has done to the world or to them. If the pretence of it has transported many in the church of Rome into such corruptions of worship and cruelties of government as are indeed the scandal of human nature, yet, instead of being thereby prejudiced against pure Christianity, they should the rather appear more vigorously in defence of it, when they see so excellent an institution as this is in itself so basely abused and misrepresented. They pretend to a liberty of thought in their opposition to Christianity, and would be distinguished by the name of free-thinkers. I will not here go about to produce the arguments which, to all that are not wilfully ignorant and prejudiced against the truth, are sufficient to prove the divine origin and authority of the doctrine of Christ. The learned find much satisfaction in reading the apologies of the ancients for the Christian religion, when it was struggling with the polytheism and idolatry of the Gentiles. Justin Martyr and Tertullian, Lactantius and Minutius Felix, wrote admirable in defence of Christianity, when it was further sealed by the blood of the martyrs. But its patrons and advocates in the present day have another sort of enemies to deal with. The antiquity of the pagan theology, its universal prevalence, the edicts of princes, and the traditions and usages of the country, are not now objected to Christianity; but I know not what imaginary freedom of thought, and an unheard-of privilege of human nature, are assumed, not to be bound by any divine revelation whatsoever. Now it is easy to make out,
1. That those who would be thought thus to maintain a liberty of thinking as one of the privileges of human nature, and in defence of which they will take up arms against God himself, do not themselves think freely, nor give others leave to do so. In some of them a resolute indulgence of themselves in those vicious courses which they know the gospel if they admit it will make very uneasy to them, and a secret enmity to a holy heavenly mind and life, forbid them all free thought; for so strong a prejudice have their lusts and passions laid them under against the laws of Christ that they find themselves under a necessity of opposing the truths of Christ, upon which these laws are founded. Perit judicium, quando res transit in affectum—The judgment is overcome, when the decision is referred to the affections. Right or wrong, Christ's bonds must be broken, and his cords cast from them; and therefore, how evident soever the premises be, the conclusion must be denied, if it tend to fasten these bands and cords upon them; and where is the freedom of thought then? While they promise themselves liberty, they themselves are the servants of corruption; for of whom a man is overcome of the same is he brought into bondage. In others of them, a reigning pride and affectation of singularity, and a spirit of contradiction, those lusts of the mind, which are as impetuous and imperious as any of the lusts of the flesh and of the world, forbid a freedom of thinking, and enslave the soul in all its enquiries after religion. Those can no more think freely who resolve they will think by themselves than those can who resolve to think with their neighbours. Nor will they give others liberty to think freely; for it is not by reason and argument that they go about to convince us, but by jest and banter, and exposing Christianity and its serious professors to contempt. Now, considering how natural it is to most men to be jealous for their reputation, this is as great an imposition as can possibly be; and the unthinking are as much kept from free-thinking by the fear of being ridiculed in the club of those who set up for oracles in reason as by the fear of being cursed, excommunicated, and anathematized, by the counsel of those who set up for oracles in religion. And where is the free-thinking then?
2. That those who will allow themselves a true liberty of thinking, and will think seriously, cannot but embrace all Christ's sayings, as faithful, and well worthy of all acceptation. Let the corrupt bias of the carnal heart towards the world, and the flesh, and self (the most presumptuous idol of the three) be taken away, and let the doctrine of Christ be proposed first in its true colours, as Christ and his apostles have given it to us, and in its true light, with all its proper evidence, intrinsic and extrinsic; and then let the capable soul freely use its rational powers and faculties, and by the operation of the Spirit of grace, who alone works faith in all that believe, even the high thought, when once it becomes a free thought, freed from the bondage of sin and corruption, will, by a pleasing and happy power, be captivated, and brought into obedience to Christ; and, when he thus makes it free, it will be free indeed. Let any one who will give himself leave to think impartially, and be at the pains to think closely, read Mr. Baxter's Reasons for the Christian Religion, and he will find both that it goes to the bottom, and lays the foundation deep and firm, and also that it brings forth the top-stone in a believer's consent to God in Christ, to the satisfaction of any that are truly concerned about their souls and another world. The proofs of the truths of the gospel have been excellently well methodized, and enforced likewise, by bishop Stillingfleet, in his Origines Sacræ; by Grotius, in his book of the Truth of the Christian Religion; by Dr. Whitby, in his General Preface to his Commentary on the New Testament; and of late by Mr. Ditton, very argumentatively, in his discourse concerning the Resurrection of Jesus Christ; and many others have herein done worthily. And I will not believe any man who rejects the New Testament and the Christian religion to have thought freely upon the subject, unless he has, with humility, seriousness, and prayer to God for direction, deliberately read these or the like books, which, it is certain, were written both with liberty and clearness of thought.
For my own part, if my thoughts were worth any one's notice, I do declare I have thought of this great concern with all the liberty that a reasonable soul can pretend to, or desire; and the result is that the more I think, and the more freely I think, the more fully I am satisfied that the Christian religion is the true religion, and that which, if I submit my soul sincerely to it, I may venture my soul confidently upon. For when I think freely,
1. I cannot but think that the God who made man a reasonable creature by his power has a right to rule him by his law, and to oblige him to keep his inferior faculties of appetite and passion, together with the capacities of thought and speech, in due subjection to the superior powers of reason and conscience. And, when I look into my own heart, I cannot but think that it was this which my Maker designed in the order and frame of my soul, and that herein he intended to support his own dominion in me.
2. I cannot but think that my happiness is bound up in the favour of God, and that his favour will, or will not, be towards me, according as I do, or do not, comply with the laws and ends of my creation,—that I am accountable to this God, and that from him my judgment proceeds, not only for this world, but for my everlasting state.
3. I cannot but think that my nature is very unlike what the nature of man was as it came out of the Creator's hands,—that it is degenerated from its primitive purity and rectitude. I find in myself a natural aversion to my duty, and to spiritual and divine exercises, and a propensity to that which is evil, such an inclination towards the world and the flesh as amounts to a propensity to backslide from the living God.
4. I cannot but think that I am therefore, by nature, thrown out of the favour of God; for though I think he is a gracious and merciful God, yet I think he is also a just and holy God, and that I am become, by sin, both odious to his holiness and obnoxious to his justice. I should not think freely, but very partially, if I should think otherwise. I think I am guilty before God, have sinned, and come short of glorifying him, and of being glorified with him.
5. I cannot but think that, without some special discovery of God's will concerning me, and good-will to me, I cannot possibly recover his favour, be reconciled to him, or be so far restored to my primitive rectitude as to be capable of serving my Creator, and answering the ends of my creation, and becoming fit for another world; for the bounties of Providence to me, in common with the inferior creatures, cannot serve either as assurances that God is reconciled to me or means to reconcile me to God.
6. I cannot but think that the way of salvation, both from the guilt and from the power of sin, by Jesus Christ, and his mediation between God and man, as it is revealed by the New Testament, is admirable well fitted to all the exigencies of my case, to restore me both to the favour of God and to the government and enjoyment of myself. Here I see a proper method for the removing of the guilt of sin (that I may not die by the sentence of the law) by the all-sufficient merit and righteousness of the Son of God in our nature, and for the breaking of the power of sin (that I may not die by my own disease) by the all-sufficient influence and operation of the Spirit of God upon our nature. Every malady has herein its remedy, every grievance is hereby redressed, and in such a way as advances the honour of all the divine attributes and is suited and accommodated to human nature.
7. I cannot but think that what I find in myself of natural religion does evidently bear testimony to the Christian religion; for all that truth which is discovered to me by the light of nature is confirmed, and more clearly discovered, by the gospel; the very same thing which the light of nature gives me a confused sight of (like the sight of men as trees walking) the New Testament gives me a clear and distinct sight of. All that good which is pressed upon me by the law of nature is more fully discovered to me, and I find myself much more strongly bound to it by the gospel of Christ, the engagements it lays upon me to my duty, and the encouragements and assistances it gives me in my duty. And this is further confirming to me that there, just there, where natural light leaves me at a loss, and unsatisfied—tells me that hitherto it can carry me, but no further—the gospel takes me up, helps me out, and gives me all the satisfaction I can desire, and that is especially in the great business of the satisfying of God's justice for the sin of man. My own conscience asks, Wherewith shall I come before the Lord, and bow myself before the most high God? Will he be pleased with thousands of rams? But I am still at a loss; I cannot frame a righteousness from any thing I am, or have, in myself, or from any thing I can do for God or present to God, wherein I dare appear before him; but the gospel comes, and tells me that Jesus Christ had made his soul an offering for sin, and God has declared himself well-pleased with all believers in him; and this makes me easy.
8. I cannot but think that the proofs by which God has attested the truth of the gospel are the most proper that could be given in a case of this nature—that the power and authority of the Redeemer in the kingdom of grace should be exemplified to the world, not by the highest degree of the pomp and authority of the kings of the earth, as the Jews expected, but by the evidences of his dominion in the kingdom of nature, which is a much greater dignity and authority than any of the kings of the earth ever pretended to, and is no less than divine. And his miracles being generally wrought upon men, not only upon their bodies, as they were mostly when Christ was here upon earth, but, which is more, upon their minds, as they were mostly after the pouring out of the Spirit in the gift of tongues and other supernatural endowments, were the most proper confirmations possible of the truth of the gospel, which was designed for the making of men holy and happy.
9. I cannot but think that the methods taken for the propagation of this gospel, and the wonderful success of those methods, which are purely spiritual and heavenly, and destitute of all secular advantages and supports, plainly show that it was of God, for God was with it; and it could never have spread as it did, in the face of so much opposition, if it had not been accompanied with a power from on high. And the preservation of Christianity in the world to this day, notwithstanding the difficulties it has struggles with, is to me a standing miracle for the proof of it.
10. I cannot but think that the gospel of Christ has had some influence upon my soul, has had such a command over me, and been such a comfort to me, as is a demonstration to myself, though it cannot be so to another, that it is of God. I have tasted in it that the Lord is gracious; and the most subtle disputant cannot convince one who has tasted honey that it is not sweet.
And now I appeal to him who knows the thoughts and intents of the heart that in all this I think freely (if it be possible for a man to know that he does so), and not under the power of any bias. Whether we have reason to think that those who, without any colour of reason, not only usurp, but monopolize, the character of free-thinkers, do so, let those judge who easily observe that they do not speak sincerely, but industriously dissemble their notions; and one instance I cannot but notice of their unfair dealing with their readers—that when, for the diminishing of the authority of the New Testament, they urge the various readings of the original, and quote an acknowledgment of Mr. Gregory of Christ-church, in his preface to his Works, That no profane author whatsoever, &c., and yet suppress what immediately follows, as the sense of that learned man upon it, That this is an invincible reason for the scriptures' part, &c.
But while we are thus maintaining the
divine origin and authority of the New Testament, as it has been
received through all the ages of the church, we find our cause not
only attacked by the enemies we speak of, but in effect betrayed by
one who makes our New Testament almost double to what it really
is,
1. It is certain there were a great many spurious writings which, in the early days of the church, went under the names of the apostles and apostolical men; so that it has always been complained of as impossible to find out any thing but the canon of scripture that could with any assurance be attributed to them. Baronius himself acknowledges it, Cum apostolorum nomine tam facta quam dicta reperiantur esse supposititia; nec sic quid de illis à veris sincerisque spriptoribus narratum sit integrum et incorruptum remanserit, in desperationem planè quandam animum dejicunt posse unquam assequi quod verum certumque subsistat—Since so many of the acts and sayings ascribed to the apostles are found to be spurious, and even the narrations of faithful writers respecting them are not free from corruption, we must despair of ever being able to arrive at any absolute certainty about them.—Ad An. Christ. 44, sect. 42, &c. There were Acts under the names of Andrew the apostle, Philip, Peter, Thomas; a Gospel under the names of Thaddeus, another of Barnabas, another of Bartholomew; a book concerning the infancy of our Saviour, another concerning his nativity, and many the like, which we all rejected as forgeries.
2. These Constitutions and Canons, among the rest, were condemned in the primitive church as apocryphal, and therefore justly rejected; because, though otherwise good, they pretended to be what really they were not, dictated by the twelve apostles themselves, as received from Christ. If Jesus Christ gave them such instructions, and they gave them in such a solemn manner to the church, as is pretended, it is unaccountable that there is not the least notice taken of any such thing done or designed in the Gospels, the Acts, or any of the Epistles.
Those who have judged the most favourable of these Canons and Constitutions have concluded that they were complied by some officious persons under the name of Clement, towards the end of the second century, above 150 years after Christ's ascension, out of the common practice of the churches; that is, that which the compilers were most acquainted with, or had respect for; when at the same time we have reason to think that the far greater number of Christian churches which by that time were planted had Constitutions of their own, which, if they had had the happiness to be transmitted to posterity, would have recommended themselves as well as these, or better. But, as the legislators of old put a reputation upon their laws by pretending to have received them from some deity or other, so church-governors studied to gain reputation to their sees by placing some apostolical man or other at the head of their catalogue of bishops (see bishop Stillingfleet's Irenicum, p. 302), and reputation to their Canons and Constitutions by fathering them upon the apostles. But how can it be imagined that the apostles should be all together at Jerusalem, to compose this book of Canons with so much solemnity, when we know that their commission was to go into all the world, and to preach the gospel to every creature? Accordingly, Eusebius tells us that Thomas went into Parthia, Andrew into Scythia, John into the lesser Asia; and we have reason to think that after their dispersion they never came together again, any more than the planters of the nations did after the Most High had separated the sons of Adam.
I think that any one who will compare these
Constitutions with the writings which we are sure were given
by inspiration of God will easily discern a vast difference in the
style and spirit. What is the chaff to the wheat? "Where are
ministers, in the style of the true apostles, called priests, high
priests? Where do we find in the apostolical age, that age of
suffering, of the placing of the bishop in his throne? Or of
readers, singers, and porters, in the church?"
I fear the collector and compiler of those
Constitutions, under the name of Clement, was
conscious to himself of his honesty in it, in that he would not
have them published before all, because of the mysteries contained
in them; nor were they known or published till the middle of the
fourth century, when the forgery could not be so well disproved. I
cannot see any mysteries in them, that they should be concealed, if
they had been genuine; but I am sure that Christ bids his apostles
publish the mysteries of the kingdom of God upon the house-tops.
And St. Paul, though there are mysteries in his epistles much more
sublime than any of these Constitutions, charges that they
should be read to all the holy brethren. Nay, these
Constitutions are so wholly in a manner taken up either with
moral precepts, or rules of practice in the church, that if they
had been what they pretend they had been most fit to be published
before all. And though the Apocalypse is so full of
mysteries, yet a blessing is pronounced upon the readers and
hearers of that prophecy. We must therefore conclude that, whenever
they were written, by declining the light they owned themselves to
be apocryphal, that is, hidden or concealed; that they durst not
mingle themselves with what was given by divine inspiration; to
allude to what is said of the ministers (
And as we have thus had attempts made of late upon the purity and sufficiency of our New Testament, by additions to it, so we have likewise had from another quarter a great contempt put upon it by the papal power. The occasion was this:—One Father Quesnel, a French papist, but a Jansenist, nearly thirty years ago, published the New Testament in French, in several small volumes, with Moral Reflections on every verse, to render the reading of it more profitable, and meditation upon it more easy. It was much esteemed in France, for the sake of the piety and devotion which appeared in it, and it had several impressions. The Jesuits were much disgusted, and solicited the pope for the condemnation of it, though the author of it was a papist, and many things in it countenanced popish superstition. After much struggling about it in the court of Rome a bull was at length obtained, at the request of the French king, from the present pope Clement 11 bearing date September 8, 1713, by which the said book, with what title or in what language soever it is printed, is prohibited and condemned; both the New Testament itself, because in many things varying from the vulgar Latin, and the Annotations, as containing divers propositions (above a hundred are enumerated) scandalous and pernicious, injurious to the church and its customs, impious, blasphemous, savouring of heresy. And the propositions are such as these—"That the grace of our Lord Jesus Christ is the effectual principle of all manner of good, is necessary for every good action; for without it nothing is done, nay nothing can be done"—"That it is a sovereign grace, and is an operation of the almighty hand of God"—"That, when God accompanies his word with the internal power of his grace, it operates in the soul the obedience which it demands"—"That faith is the first grace, and the fountain of all others"—"That it is in vain for us to call God our Father, if we do not cry to him with a spirit of love"—"That there is no God, nor religion, where there is no charity"—"That the catholic church comprehends the angels and all the elect and just men of the earth of all ages"—"That it had the Word incarnate for its head, and all the saints for its members"—"That it is profitable and necessary at all times, in all places, and for all sorts of persons, to know the holy Scriptures"—"That the holy obscurity of the word of God is no reason for the laity not reading it"—"That the Lord's day ought to be sanctified by reading books of piety, especially the holy scriptures"—And "that to forbid Christians from reading the scriptures is to prohibit the use of the light to the children of light." Many such positions as these, which the spirit of every good Christian cannot but relish as true and good, are condemned by the pope's bull as impious and blasphemous. And this bull, though strenuously opposed by a great number of the bishops in France, who were well affected to the notions of father Quesnel, was yet received and confirmed by the French king's letters patent, bearing date at Versailles, February 14, 1714, which forbid all manner of persons, upon pain of exemplary punishment, so much as to keep any of those books in their houses; and adjudge any that should hereafter write in defence of the propositions condemned by the pope as disturbers of the peace. It was registered the day following, February 15, by the Parliament of Paris, but with divers provisos and limitations.
By this is appears that popery is still the same thing that ever it was, an enemy to the knowledge of the scriptures, and to the honour of divine grace. What reason have we to bless God that we have liberty to read the scriptures, and have helps to understand and improve them, which we are concerned diligently to make a good use of, that we may not provoke God to give us up into the hands of those powers that would use us in like manner!
I am willing to hope that those to whom the reading of the Exposition of the Old Testament was pleasant will find this yet more pleasant; for this is that part of scripture which does most plainly testify of Christ, and in which that gospel grace which appears unto all men, bringing salvation, shines most clearly. This is the New-Testament milk for babes, the rest is strong meat for strong men. By these, therefore, let us be nourished and strengthened that we my be pressing on towards perfection; and that, having laid the foundation in the history of our blessed Saviour's life, death, and resurrection, and the first preaching of his gospel, we may build upon it by an acquaintance with the mysteries of godliness, to which we shall be further introduced in the Epistles.
I desire I may be read with a candid, and not a critical, eye. I pretend not to gratify the curious; the summit of my ambition is to assist those who are truly serious in searching the scriptures daily. I am sure the work is designed, and hope it is calculated, to promote piety towards God and charity towards our brethren, and that there is not only something in it which may edify, but nothing which may justly offend any good Christian.
If any receive spiritual benefit by my poor endeavours, it will be comfort to me, but let God have all the glory, and that free grace of his which has employed one that is utterly unworthy of such an honour, and enabled one thus far to go on in it who is utterly insufficient for such a service.
Having obtained help of God, I continue hitherto in it, and humbly depend upon the same good hand of my God to carry me on it that which remains, to gird my loins with needful strength and to make my way perfect; and for this I humbly desire the prayers of my friends. One volume more, I hope, will include what is yet to be done; and I will both go about it, and go on with it, as God shall enable me, with all convenient speed; but it is that part of the scripture which, of all others, requires the most care and pains in expounding it. But I trust that as the day so shall the strength be.
| M. H. |
| 1721. |
AN
We have now
before us, I. The New Testament of our Lord and Savior Jesus
Christ; so this second part of the holy Bible is entitled: The
new covenant; so it might as well be rendered; the word
signifies both. But, when it is (as here) spoken of as Christ's act
and deed, it is most properly rendered a testament, for he
is the testator, and it becomes of force by his death
(
II. We have before us The Four Gospels.
Gospel signifies good news, or glad tidings; and
this history of Christ's coming into the world to save
sinners is, without doubt, the best news that ever came from
heaven to earth; the angel gave it this title (
III. We have before us the Gospel
according to St. Matthew. The penman was by birth a Jew, by
calling a publican, till Christ commanded his attendance, and then
he left the receipt of custom, to follow him, and was one of
those that accompanied him all the time that the Lord Jesus went
in and out, beginning from the baptism of John unto the day that he
was taken up,
This evangelist begins with the account of
Christ's parentage and birth, the ancestors from whom he descended,
and the manner of his entry into the world, to make it appear that
he was indeed the Messiah promised, for it was foretold that he
should be the son of David, and should be born of a virgin; and
that he was so is here plainly shown; for here is, I. His pedigree
from Abraham in forty-two generations, three fourteens,
1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Concerning this genealogy of our Saviour, observe,
I. The title of it. It is the book
(or the account, as the Hebrew word sepher, a book,
sometimes signifies) of the generation of Jesus Christ, of
his ancestors according to the flesh; or, It is the narrative of
his birth. It is Biblos Geneseos—a book of
Genesis. The Old Testament begins with the book of the
generation of the world, and it is its glory that it does so; but
the glory of the New Testament herein excelleth, that it
begins with the book of the generation of him that made the
world. As God, his outgoings were of old, from everlasting
(
II. The principal intention of it. It is
not an endless or needless genealogy; it is not a vain-glorious
one, as those of great men commonly are. Stemmata, quid
faciunt?—Of what avail are ancient pedigrees? It is like a
pedigree given in evidence, to prove a title, and make out a claim;
the design is to prove that our Lord Jesus is the son of
David, and the son of Abraham, and therefore of that
nation and family out of which the Messiah was to arise. Abraham
and David were, in their day, the great trustees of the promise
relating to the Messiah. The promise of the blessing was
made to Abraham and his seed, of the dominion to David and
his seed; and they who would have an interest in Christ, as
the son of Abraham, in whom all the families of the earth are to
be blessed, must be faithful, loyal subjects to him as the
son of David, by whom all the families of the earth are
to be ruled. It was promised to Abraham that Christ should descend
from him (
In calling Christ the son of David, and the son of Abraham, he shows that God is faithful to his promise, and will make good every word that he has spoken; and this. 1. Though the performance be long deferred. When God promised Abraham a son, who should be the great blessing of the world, perhaps he expected it should be his immediate son; but it proved to be one at the distance of forty-two generations, and about 2000 years: so long before can God foretel what shall be done, and so long after, sometimes, does God fulfil what has been promised. Note, Delays of promised mercies, though they exercise our patience, do not weaken God's promise. 2. Though it begin to be despaired of. This son of David, and son of Abraham, who was to be the glory of his Father's house, was born when the seed of Abraham was a despised people, recently become tributary to the Roman yoke, and when the house of David was buried in obscurity; for Christ was to be a root out of a dry ground. Note, God's time for the performance of his promises is when it labours under the greatest improbabilities.
III. The particular series of it, drawn in the direct line from Abraham downward, according to the genealogies recorded in the beginning of the books of Chronicles (as far as those go), and which here we see the use of.
Some particulars we may observe in the genealogy.
1. Among the ancestors of Christ who had brethren, generally he descended from a younger brother; such Abraham himself was, and Jacob, and Judah, and David, and Nathan, and Rhesa; to show that the pre-eminence of Christ came not, as that of earthly princes, from the primogeniture of his ancestors, but from the will of God, who, according to the method of his providence, exalteth them of low degree, and puts more abundant honour upon that part which lacked.
2. Among the sons of Jacob, besides Judah,
from whom Shiloh came, notice is here taken of his brethren:
Judas and his brethren. No mention is made of Ishmael the son
of Abraham, or of Esau the son of Isaac, because they were shut out
of the church; whereas all the children of Jacob were taken in,
and, though not fathers of Christ, were yet patriarchs of the
church (
3. Phares and Zara, the twin-sons of Judah,
are likewise both named, though Phares only was Christ's ancestor,
for the same reason that the brethren of Judah are taken notice of;
and some think because the birth of Phares and Zara had something
of an allegory in it. Zara put out his hand first, as the
first-born, but, drawing it in, Phares got the birth-right. The
Jewish church, like Zara, reached first at the birthright, but
through unbelief, withdrawing the hand, the Gentile church, like
Phares, broke forth and went away with the birthright; and thus
blindness is in part happened unto Israel, till the fulness of
the Gentiles become in, and then Zara shall be born—all
Israel shall be saved,
4. There are four women, and but four,
named in this genealogy; two of them were originally strangers
to the commonwealth of Israel, Rachab a Canaanitess, and a
harlot besides, and Ruth the Moabitess; for in Jesus Christ
there is neither Greek, nor Jew; those that are strangers
and foreigners are welcome, in Christ, to the citizenship of
the saints. The other two were adulteresses, Tamar and
Bathsheba; which was a further mark of humiliation put upon our
Lord Jesus, that not only he descended from such, but that his
decent from them is particularly remarked in his genealogy, and no
veil drawn over it. He took upon him the likeness of sinful
flesh (
5. Though divers kings are here named, yet
none is expressly called a king but David (
6. In the pedigree of the kings of Judah,
between Joram and Ozias (
7. Some observe what a mixture there was of
good and bad in the succession of these kings; as for instance
(
8. The captivity of Babylon is mentioned as
a remarkable period in this line,
9. Josias is said to beget
Jechonias and his brethren (
10. The line is brought down, not to Mary
the mother of our Lord, but to Joseph the husband of Mary
(
11. The centre in whom all these lines meet
is Jesus, who is called Christ,
Lastly. The general summary of all this
genealogy we have,
18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.
The mystery of Christ's incarnation is to
be adored, not pried into. If we know not the way of the
Spirit in the formation of common persons, nor how the bones
are formed in the womb of any one that is with child
(
I. Mary's espousal to Joseph. Mary, the
mother of our Lord, was espoused to Joseph, not completely
married, but contracted; a purpose of marriage solemnly declared in
words de futuro—that regarding the future, and a promise of
it made if God permit. We read of a man who has betrothed a wife
and has not taken her,
II. Her pregnancy of the promised seed;
before they came together, she was found with child,
which really was of the Holy Ghost. The marriage was
deferred so long after the contract that she appeared to be with
child before the time came for the solemnizing of the marriage,
though she was contracted before she conceived. Probably, it was
after her return from her cousin Elizabeth, with whom she continued
three months (
III. Joseph's perplexity, and his care what to do in this case. We may well imagine what a great trouble and disappointment it was to him to find one he had such an opinion of, and value for, come under the suspicion of such a heinous crime. Is this Mary? He began to think, "How may we be deceived in those we think best of! How may we be disappointed in what we expect most from!" He is loth to believe so ill a thing of one whom he believed to be so good a woman; and yet the matter, as it is too bad to be excused, is also too plain to be denied. What a struggle does this occasion in his breast between that jealousy which is the rage of man, and is cruel as the grave, on the one hand, and that affection which he has for Mary on the other!
Observe, 1. The extremity which he studied
to avoid. He was not willing to make her a public example.
He might have done so; for, by the law, a betrothed virgin,
if she played the harlot, was to be stoned to death,
Some persons of a rigorous temper would
blame Joseph for his clemency: but it is here spoken of to his
praise; because he was a just man, therefore he was not
willing to expose her. He was a religious, good man; and
therefore inclined to be merciful as God is, and to forgive
as one that was forgiven. In the case of the betrothed
damsel, if she were defiled in the field, the law charitably
supposed that she cried out (
2. The expedient he found out for avoiding this extremity. He was minded to put her away privily, that is, to give a bill of divorce into her hand before two witnesses, and so to hush up the matter among themselves. Being a just man, that is, a strict observer of the law, he would not proceed to marry her, but resolved to put her away; and yet, in tenderness for her, determined to do it as privately as possible. Note, The necessary censures of those who have offended ought to be managed without noise. The words of the wise are heard in quiet. Christ himself shall not strive nor cry. Christian love and Christian prudence will hide a multitude of sins, and great ones, as far as may be done without having fellowship with them.
IV. Joseph's discharge from this perplexity
by an express sent from heaven,
1. Joseph is here directed to
proceed in his intended marriage. The angel calls him, Joseph,
thou son of David; he puts him in mind of his relation to
David, that he might be prepared to receive this surprising
intelligence of his relation to the Messiah, who, every one knew,
was to be a descendant from David. Sometimes, when great honours
devolve upon those who have small estates, they care not for
accepting them, but are willing to drop them; it was therefore
requisite to put this poor carpenter in mind of his high birth:
"Value thyself. Joseph, thou art that son of David through
whom the line of the Messiah is to be drawn." We may thus say to
every true believer, "Fear not, thou son of Abraham, thou child of
God; forget not the dignity of thy birth, thy new birth." Fear
not to take Mary for thy wife; so it may be read. Joseph,
suspecting she was with child by whoredom, was afraid of taking
her, lest he should bring upon himself either guilt or
reproach. No, saith God, Fear not; the matter is not so.
Perhaps Mary had told him that she was with child by the Holy
Ghost, and he might have heard what Elizabeth said to her
(
2. He is here informed concerning that holy thing with which his espoused wife was now pregnant. That which is conceived in her is of a divine original. He is so far from being in danger of sharing in an impurity by marrying her, that he will thereby share in the highest dignity he is capable of. Two things he is told,
(1.) That she had conceived by the power
of the Holy Ghost; not by the power of nature. The Holy Spirit,
who produced the world, now produced the Saviour of the world, and
prepared him a body, as was promised him, when he said,
Lo, I come,
(2.) That she should bring forth the
Saviour of the world (
[1.] In the name that should be given to
her Son: Thou shalt call his name Jesus, a Saviour. Jesus is
the same name with Joshua, the termination only being changed, for
the sake of conforming it to the Greek. Joshua is called
Jesus (
[2.] In the reason of that name: For he
shall save his people from their sins; not the nation of the
Jews only (he came to his own, and they received him
not), but all who were given him by the Father's choice,
and all who had given themselves to him by their own. He is
a king who protects his subjects, and, as the judges of
Israel of old, works salvation for them. Note, those whom
Christ saves he saves from their sins; from the guilt of sin
by the merit of his death, from the dominion 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; to purchase for them, not a liberty to sin, but
a liberty from sins, to redeem them from all iniquity
(
V. The fulfilling of the scripture in all
this. This evangelist, writing among the Jews, more frequently
observes this than any other of the evangelists. Here the Old
Testament prophecies had their accomplishment in our Lord Jesus, by
which it appears that this was he that should come, and we are to
look for no other; for this was he to whom all the prophets bore
witness. Now the scripture that was fulfilled in the birth of
Christ was that promise of a sign which God gave to king Ahaz
(
The prophecy here quoted is justly ushered in with a Behold, which commands both attention and admiration; for we have here the mystery of godliness, which is, without controversy, great, that God was manifested in the flesh.
1. The sign given is that the Messiah shall
be born of a virgin. A virgin shall conceive, and, by her,
he shall be manifested in the flesh. The word Almah
signifies a virgin in the strictest sense, such as Mary
professes herself to be (
2. The truth proved by this sign is, that
he is the Son of God, and the Mediator between God and man: for
they shall call his name Immanuel; that is, he shall be
Immanuel; and when it is said, He shall be called, it
is meant, he shall be, the Lord our righteousness. Immanuel
signifies God with us; a mysterious name, but very precious;
God incarnate among us, and so God reconcilable to
us, at peace with us, and taking us into covenant and communion
with himself. The people of the Jews had God with them, in
types and shadows, dwelling between the cherubim; but never so as
when the Word was made flesh—that was the blessed
Shechinah. What a happy step is hereby taken toward the
settling of a peace and correspondence between God and man, that
the two natures are thus brought together in the person of the
Mediator! by this he became an unexceptionable referee, a days-man,
fit to lay his hand upon them both, since he partakes of the
nature of both. Behold, in this, the deepest mystery, and the
richest mercy, that ever was. By the light of nature, we see
God as a God above us; by the light of the law, we
see him as a God against us; but by the light of the gospel,
we see him as Immanuel, God with us, in our own
nature, and (which is more) in our interest. Herein the Redeemer
commended his love. With Christ's name, Immanuel, we
may compare the name given to the gospel church (
Nor is it improper to say that the prophecy which foretold that he should be called Immanuel was fulfilled, in the design and intention of it, when he was called Jesus; for if he had not been Immanuel—God with us, he could not have been Jesus—a Saviour; and herein consists the salvation he wrought out, in the bringing of God and man together; this was what he designed, to bring God to be with us, which is our great happiness, and to bring us to be with God, which is our great duty.
VI. Joseph's obedience to the divine
precept (
VII. The accomplishment of the divine
promise (
It is here further observed, 1. That
Joseph, though he solemnized the marriage with Mary, his espoused
wife, kept at a distance from her while she was with child of this
Holy thing; he knew her not till she had brought him forth.
Much has been said concerning the perpetual virginity of our Lord:
Jerome was very angry with Helvidius for denying it. It is certain
that it cannot be proved from scripture. Dr. Whitby inclines
to think that when it is said, Joseph knew her not till she had
brought forth her first-born, it is intimated that, afterwards,
the reason ceasing, he lived with her, according to the law,
In this chapter, we have the history of our
Saviour's infancy, where we find how early he began to suffer, and
that in him the word of righteousness was fulfilled, before he
himself began to fulfil all righteousness. Here is, I. The wise
men's solicitous enquiry after Christ,
1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
It was a mark of humiliation put
upon the Lord Jesus that, though he was the Desire of all
nations, yet his coming into the world was little observed and
taken notice of, his birth was obscure and unregarded: herein he
emptied himself, and made himself of no reputation. If the Son of
God must be brought into the world, one might justly expect that he
should be received with all the ceremony possible, that crowns and
sceptres should immediately have been laid at his feet, and that
the high and mighty princes of the world should have been his
humble servants; such a Messiah as this the Jews expected, but we
see none of all this; he came into the world, and the
world knew him not; nay, he came to his own, and
his own received him not; for having undertaken to make
satisfaction to his Father for the wrong done him in his
honour by the sin of man, he did it by denying himself in, and
despoiling himself of, the honours undoubtedly due to an incarnate
Deity; yet, as afterward, so in his birth, some rays of glory
darted forth in the midst of the greatest instances of his
abasement. Though there was the hiding of his power, yet he
had horns coming out of his hand (
The first who took notice of Christ after
his birth were the shepherds (
I. When this enquiry was made concerning
Christ. It was in the days of Herod the king. This Herod was
an Edomite, made king of Judea by Augustus and Antonius, the then
chief rulers of the Roman state, a man made up of falsehood and
cruelty; yet he was complimented with the title of Herod the
Great. Christ was born in the 35th year of his reign, and
notice is taken of this, to show that the sceptre had now
departed from Judah, and the lawgiver from between his
feet; and therefore now was the time for Shiloh to come, and
to him shall the gathering of the people be: witness these
wise men,
II. Who and what these wise men
were; they are here called Magoi—Magicians.
Some that it in a good sense; the Magi among the
Persians were their philosophers and their priests; nor
would they admit any one for their king who had not first been
enrolled among the Magi; others think they dealt in unlawful
arts; the word is used of Simon, the sorcerer (
This we are sure of, 1. That they were
Gentiles, and not belonging to the commonwealth of Israel. The Jews
regarded not Christ, but these Gentiles enquired him out. Note,
Many times those who are nearest to the means, are furthest from
the end. See
III. What induced them to make this
enquiry. They, in their country, which was in the east, had
seen an extraordinary star, such as they had not seen
before; which they took to be an indication of an extraordinary
person born in the land of Judea, over which land this star
was seen to hover, in the nature of a comet, or a meteor rather, in
the lowers regions of the air; this differed so much from any thing
that was common that they concluded it to signify something
uncommon. Note, Extraordinary appearances of God in the creatures
should put us upon enquiring after his mind and will therein;
Christ foretold signs in the heavens. The birth of Christ
was notified to the Jewish shepherds by an angel, to the
Gentile philosophers by a star: to both God spoke in their
own language, and in the way they were best acquainted with. Some
think that the light which the shepherds saw shining round about
them, the night after Christ was born, was the very same which to
the wise men, who lived at such a distance, appeared as a star; but
this we cannot easily admit, because the same star which they had
seen in the east they saw a great while after, leading them
to the house where Christ lay; it was a candle set up on purpose to
guide them to Christ. The idolaters worshipped the stars as the
host of heaven, especially the eastern nations,
whence the planets have the names of their idol-gods; we read of a
particular star they had in veneration,
IV. How they prosecuted this enquiry. They came from the east to Jerusalem, in further quest of this prince. Wither shall they come to enquire for the king of the Jews, but to Jerusalem, the mother-city, whither the tribes go up, the tribes of the Lord? They might have said, "If such a prince be born, we shall hear of him shortly in our own country, and it will be time enough then to pay our homage to him." But so impatient were they to be better acquainted with him, that they took a long journey on purpose to enquire after him. Note, Those who truly desire to know Christ, and find him, will not regard pains or perils in seeking after him. Then shall we know, if we follow on to know the Lord.
Their question is, Where is he that is born king of the Jews? They do not ask, whether there were such a one born? (they are sure of that, and speak of it with assurance, so strongly was it set home upon their hearts); but, Where is he born? Note, Those who know something of Christ cannot but covet to know more of him. They call Christ the King of the Jews, for so the Messiah was expected to be: and he is Protector and Ruler of all the spiritual Israel, he is born a King.
To this question they doubted not but to have a ready answer, and to find all Jerusalem worshipping at the feet of this new king; but they come from door to door with this question, and no man can give them any information. Note, There is more gross ignorance in the world, and in the church too, than we are aware of. Many that we think should direct us to Christ are themselves strangers to him. They ask, as the spouse of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they are never the wiser. However, like the spouse, they pursue the enquiry, Where is he that is born king of the Jews? Are they asked, "Why do ye make this enquiry?" It is because they have seen his star in the east. Are they asked, "What business have ye with him? What have the men of the east to do with the King of the Jews?" They have their answer ready, We are come to worship him. They conclude he will, in process of time, be their king, and therefore they will betimes ingratiate themselves with him and with those about him. Note, Those in whose hearts the day-star is risen, to give them any thing of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour.
V. How this enquiry was treated at
Jerusalem. News of it at last came to court; and when Herod
heard it he was troubled,
But though Herod, an Edomite, was troubled, one would have thought Jerusalem should rejoice greatly to hear that her King comes; yet, it seems, all Jerusalem, except the few there that waited for the consolation of Israel, were troubled with Herod, and were apprehensive of I know not what ill consequences of the birth of this new king, that it would involve them in war, or restrain their lusts; they, for their parts, desired no king but Herod; no, not the Messiah himself. Note, The slavery of sin is foolishly preferred by many to the glorious liberty of the children of God, only because they apprehend some present difficulties attending that necessary revolution of the government in the soul. Herod and Jerusalem were thus troubled, from a mistaken notion that the kingdom of the Messiah would clash and interfere with the secular powers; whereas the star that proclaimed him king plainly intimated that his kingdom was heavenly, and not of this lower world. Note, The reason why the kings of the earth, and the people, oppose the kingdom of Christ, is because they do not know it, but err concerning it.
VI. What assistance they met with in this
enquiry from the scribes and the priests,
The priests and scribes need not take any
long time to give an answer to this query; nor do they differ in
their opinion, but all agree that the Messiah must be born in
Bethlehem, the city of David, here called Bethlehem of
Judea, to distinguish it from another city of the same name in
the land of Zebulun,
VII. The bloody project and design of
Herod, occasioned by this enquiry,
Now, 1. See how cunningly he laid the
project (
2. See how strangely he was befooled and infatuated in this, that he trusted it with the wise men, and did not choose some other managers, that would have been true to his interests. It was but seven miles from Jerusalem; how easily might he have sent spies to watch the wise men, who might have been as soon there to destroy the child as they to worship him! Note, God can hide from the eyes of the church's enemies those methods by which they might easily destroy the church; when he intends to lead princes away spoiled, his way is to make the judges fools.
9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
We have here the wise men's humble attendance upon this new-born King of the Jews, and the honours they paid him. From Jerusalem they went to Bethlehem, resolving to seek till they should find; but it is very strange that they went alone; that not one person of the court, church, or city, should accompany them, if not in conscience, yet in civility to them, or touched with a curiosity to see this young prince. As the queen of the south, so the wise men of the east, will rise up in judgment against the men of that generation, and of this too, and will condemn them; for they came from a far country, to worship Christ; while the Jews, his kinsmen, would not stir a step, would not go to the next town to bid him welcome. It might have been a discouragement to these wise men to find him whom they sought thus neglected at home. Are we come so far to honour the King of the Jews, and do the Jews themselves put such a slight upon him and us? Yet they persist in their resolution. Note, We must continue our attendance upon Christ, though we be alone in it; whatever others do, we must serve the Lord; if they will not go to heaven with us, yet we must not go to hell with them. Now,
I. See how they found out Christ by the
same star that they had seen in their own country,
II. See how they made their address to him
when they had found him,
1. They presented themselves to him: they fell down, and worshipped him. We do not read that they gave such honour to Herod, though he was in the height of his royal grandeur; but to this babe they gave this honour, not only as to a king (then they would have done the same to Herod), but as to a God. Note, All that have found Christ fall down before him; they adore him, and submit themselves to him. He is thy Lord, and worship thou him. It will be the wisdom of the wisest of men, and by this it will appear they know Christ, and understand themselves and their true interests, if they be humble, faithful worshippers of the Lord Jesus.
2. They presented their gifts to
him. In the eastern nations, when they did homage to their
kings, they made them presents; thus the subjection of the kings of
Sheba to Christ is spoken of (
III. See how they left him when they had
made their address to him,
13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. 14 When he arose, he took the young child and his mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
We have here Christ's flight into Egypt to avoid the cruelty of Herod, and this was the effect of the wise men's enquiry after him; for, before that, the obscurity he lay in was his protection. It was but little respect (compared with what should have been) that was paid to Christ in his infancy: yet even that, instead of honouring him among his people, did but expose him.
Now here observe, 1. The command given to
Joseph concerning it,
1. Joseph is here told what their danger
was: Herod will seek the young child to destroy him. Note,
God is acquainted with all the cruel projects and purposes of the
enemies of his church. I know thy rage against me, saith God
to Sennacherib,
2. He is directed what to do, to escape the
danger; Take the young child, and flee into Egypt. Thus
early must Christ give an example to his own rule (
(1.) As a trial of faith of Joseph and Mary. They might be tempted to think, "If this child be the Son of God, as we are told he is, has he no other way to secure himself from a man that is a worm, than by such a mean and inglorious retreat as this? Cannot he summon legions of angels to be his life-guard, or cherubim with flaming swords to keep this tree of life? Cannot he strike Herod dead, or wither the hand that is stretched out against him, and so save us the trouble of this remove?" They had been lately told that he should be the glory of his people Israel; and is the land of Israel so soon become too hot for him? But we find not that they made any such objections; their faith, being tried, was found firm, they believe this is the Son of God, though they see no miracle wrought for his preservation; but they are put to the use of ordinary means. Joseph had great honour put upon him in being the husband of the blessed virgin; but that honour has trouble attending it, as all honours have in this world; Joseph must take the young child, and carry him into Egypt; and now it appeared how well God had provided for the young child and his mother, in appointing Joseph to stand in so near a relation to them; now the gold which the wise men brought would stand them in stead to bear their charges. God foresees his people's distresses, and provides against them beforehand. God intimates the continuance of his care and guidance, when he saith, Be thou there until I bring thee word, so that he must expect to hear from God again, and not stir without fresh orders. Thus God will keep his people still in a dependence upon him.
(2.) As an instance of the humiliation of our Lord Jesus. As there was no room for him in the inn in Bethlehem, so there was no quiet room for him in the land of Judea. Thus was he banished from the earthly Canaan, that we, who for sin were banished from the heavenly Canaan, might not be for ever expelled. If we and our infants be at any time in straits, let us remember the straits Christ in his infancy was brought into, and be reconciled to them.
(3.) As a token of God's displeasure
against the Jews, who took so little notice of him; justly does he
leave those who have slighted him. We have also here an earnest of
his favour to the Gentiles, to whom the apostles were to bring the
gospel when the Jews rejected it. If Egypt entertain Christ when he
is forced out of Judea, it will not be long ere it be said,
Blessed be Egypt my people,
II. Joseph's obedience to this command,
Joseph took the young child and his mother. Some observe, that the young child is put first, as the principal person, and Mary is called, not the wife of Joseph, but, which was her great dignity, the mother of the young child. This was not the first Joseph that was driven from Canaan to Egypt for a shelter from the anger of his brethren; this Joseph ought to be welcome there for the sake of that.
If we may credit tradition, at their
entrance into Egypt, happening to go into a temple, all the images
of their gods were overthrown by an invisible power, and fell, like
Dagon before the ark, according to that prophecy, The Lord shall
come into Egypt, and the idols of Egypt shall be moved at his
presence,
III. The fulfilling of the scripture in a
this—that scripture (
16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. 17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
Here is, I. Herod's resentment of the departure of the wise men. He waited long for their return; he hopes, though they be slow, they will be sure, and he shall crush this rival at his first appearing; but he hears, upon enquiry, that they are gone off another way, which increases his jealousy, and makes him suspect they are in the interest of this new King, which made him exceedingly wroth; and he is the more desperate and outrageous for his being disappointed. Note, Inveterate corruption swells the higher for the obstructions it meets with in a sinful pursuit.
II. His political contrivance, notwithstanding this, to take off him that is born King of the Jews. If he could not reach him by a particular execution, he doubted not but to involve him in a general stroke, which, like the sword of war, should devour one as well as another. This would be sure work; and thus those that would destroy their own iniquity must be sure to destroy all their iniquities. Herod was an Edomite, enmity to Israel was bred in the bone with him. Doeg was an Edomite, who, for David's sake, slew all the priests of the Lord. It was strange that Herod could find any so inhuman as to be employed in such a bloody and barbarous piece of work; but wicked hands never want wicked tools to work with. Little children have always been taken under the special protection, not only of human laws, but of human nature; yet these are sacrificed to the rage of this tyrant, under whom, as under Nero, innocence is the least security. Herod was, throughout his reign, a bloody man; it was not long before, that he destroyed the whole Sanhedrim, or bench of judges; but blood to the blood-thirsty is like drink to those in a dropsy; Quo plus sunt potæ, plus sitiuntur aquæ—The more they drink, the more thirsty they become. Herod was now about seventy years old, so that an infant, at this time under two years old, was not likely ever to give him any disturbance. Nor was he a man over fond of his own children, or of their preferment, having formerly slain two of his own sons, Alexander and Aristobulus, and his son Antipater after this, but five days before he himself died; so that it was purely to gratify his own brutish lusts of pride and cruelty that he did this. All is fish that comes to his net.
Observe, What large measures he took, 1. As
to time; He slew all from two years old and under. It is
probable that the blessed Jesus was at this time not a year old;
yet Herod took in all the infants under two years old, that
he might be sure not to miss of his prey. He cares not how many
heads fall, which he allows to be innocent, provided that escape
not which he supposes to be guilty. 2. As to place; He kills all
the male children, not only in Bethlehem, but in all the
coasts thereof, in all the villages of that city. This was
being overmuch wicked,
The tradition of the Greek church (and we have it in the Æthiopic missal) is, that the number of the children slain was 14,000; but that is very absurd. I believe, if the births of the male children in the weekly bills were computed, there would not be found so many under two years old, in one of the most populous cities in the world, that was not near a fortieth part of it. But it is an instance of the vanity of tradition. It is strange that Josephus does not relate this story; but he wrote long after St. Matthew, and it is probable that he therefore would not relate it, because he would not so far countenance the Christian history; for he was a zealous Jew; but, to be sure, if it had not been true and well attested, he would have contested it. Macrobius, a heathen writer, tells us, that when Augustus Cæsar heard that Herod, among the children he order to be slain under two years old, slew his own son, he passed this jest upon him, That it was better to be Herod's swine than his son. The usage of the country forbade him to kill a swine, but nothing could restrain him from killing his son. Some think that he had a young child at nurse in Bethlehem; others think that, through mistake, two events are confounded—the murder of the infants, and the murder of his son Antipater. But for the church of Rome to put the Holy Innocents, as they call them, into their calendar, and observe a day in memory of them, while they have so often, by their barbarous massacres, justified, and even out—one Herod, is but to do as their predecessors did, who built the tombs of the prophets, while they themselves filled up the same measure.
Some observe another design of Providence in the murder of the infants. By all the prophecies of the Old Testament it appears that Bethlehem was the place, and this the time, of the Messiah's nativity; now all the children of Bethlehem, born at this time, being murdered, and Jesus only escaping, none but Jesus could pretend to be the Messiah. Herod now thought he had baffled all the Old Testament prophecies, had defeated the indications of the star, and the devotions of the wise men, by ridding the country of this new King; having burnt the hive, he concludes he had killed the master bee; but God in heaven laughs at him, and has him in derision. Whatever crafty cruel devices are in men's hearts, the counsel of the Lord shall stand.
III. The fulfilling of scripture in this
(
1. In the place of this mourning. The noise
of it was heard from Bethlehem to Ramah; for Herod's cruelty
extended itself to all the coasts of Bethlehem, even into
the lot of Benjamin, among the children of Rachel. Some think the
country about Bethlehem was called Rachel, because there she
died, and was buried. Rachel's sepulchre was hard by Bethlehem,
2. In the degree of this mourning. It was
lamentation and mourning, and great mourning; all little
enough to express the sense they had of this aggravated calamity.
There was a great cry in Egypt when the first-born were slain, and
so there was here when the youngest was slain; for whom we
naturally have a particular tenderness. Here was a representation
of this world we live in. We hear in it lamentation, and
weeping, and mourning, and see the tears of the
oppressed, some upon one account, and some upon another. Our
ways lie through a vale of tears. This sorrow was so great,
that they would not be comforted. They hardened themselves
in it, and took a pleasure in their grief. Blessed be God, there is
no occasion of grief in this world, no, not that which is supplied
by sin itself, that will justify us in refusing to be
comforted! They would not be comforted, because they are
not, that is, they are not in the land of the living,
are not as they were, in their mothers' embraces. If,
indeed, they were not, there might be some excuse for
sorrowing as though we had no hope; but we know they are not lost,
but gone before; if we forget that they are, we lose the
best ground of our comfort,
The quoting of this prophecy might serve to obviate an objection which some would make against Christ, upon this sad providence. "Can the Messiah, who is to be the Consolation of Israel, be introduced with all this lamentation?" Yes, for so it was foretold, and the scripture must be accomplished. And besides, if we look further into this prophecy, we shall find that the bitter weeping in Ramah was but a prologue to the greatest joy, for it follows, Thy work shall be rewarded, and there is hope in thy end. The worse things are, the sooner they will mend. Unto them a child was born, sufficient to repair their losses.
19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
We have here Christ's return out of Egypt into the land of Israel again. Egypt may serve to sojourn in, or take shelter in, for a while, but not to abide in. Christ was sent to the lost sheep of the house of Israel, and therefore to them he must return. Observe,
I. What it was that made way for his
return—the death of Herod, which happened not long after the
murder of the infants; some think not above three months. Such
quick work did divine vengeance make! Note, Herods must die; proud
tyrants, that were the terror of the mighty, and the oppressors of
the godly, in the land of the living, their day must come to
fall, and down to the pit they must go. Who art thou then, that
thou shouldest be afraid of a man that shall die? (
II. The orders given from heaven concerning
their return, and Joseph's obedience to those orders,
III. The further direction he had from God,
which way to steer, and where to fix in the land of Israel,
Now the direction given this holy, royal
family, is, 1. That it might not settle in Judea,
2. That it must settle in Galilee,
In this is said to be fulfilled what was
spoken by the prophets, He shall be called a Nazarene. Which
may be looked upon, (1.) As a man of honour and dignity, though
primarily it signifies no more than a man of Nazareth; there
is an allusion or mystery in speaking it, speaking Christ to be,
[1.] The Man, the Branch, spoken of,
At the start of this chapter, concerning the
baptism of John, begins the gospel (
1 In those days came John the Baptist, preaching in the wilderness of Judea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. 5 Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins.
We have here an account of the preaching and baptism of John, which were the dawning of the gospel-day. Observe,
I. The time when he appeared. In those
days (
Matthew says nothing of the conception and
birth of John the Baptist, which is largely related by St. Luke,
but finds him at full age, as if dropt from the clouds to preach in
the wilderness. For above three hundred years the church had been
without prophets; those lights had been long put out, that
he might be the more desired, who was to be the great
prophet. After Malachi there was no prophet, nor any pretender to
prophecy, till John the Baptist, to whom therefore the prophet
Malachi points more directly than any of the Old Testament prophets
had done (
II. The place where he appeared first.
In the wilderness of Judea. It was not an uninhabited
desert, but a part of the country not so thickly peopled, nor so
much enclosed into fields and vineyards, as other parts were; it
was such a wilderness as had six cities and their villages in it,
which are named,
The beginning of the gospel in a
wilderness, speaks comfort to the deserts of the Gentile world. Now
must the prophecies be fulfilled, I will plant in the wilderness
the cedar,
III. His preaching. This he made his
business. He came, not fighting, nor disputing, but
preaching (
1. The doctrine he preached was that of
repentance (
2. The argument he used to enforce this call was, For the kingdom of heaven is at hand. The prophets of the Old Testament called people to repent, for the obtaining and securing of temporal national mercies, and for the preventing and removing of temporal national judgments: but now, though the duty pressed is the same, the reason is new, and purely evangelical. Men are now considered in their personal capacity, and not so much as then in a social and political one. Now repent, for the kingdom of heaven is at hand; the gospel dispensation of the covenant of grace, the opening of the kingdom of heaven to all believers, by the death and resurrection of Jesus Christ. It is a kingdom of which Christ is the Sovereign, and we must be the willing, loyal subjects of it. It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace. Now, (1.) This is a great inducement to us to repent. There is nothing like the consideration of divine grace to break the heart, both for sin and from sin. That is evangelical repentance, that flows from a sight of Christ, from a sense of his love, and the hopes of pardon and forgiveness through him. Kindness is conquering; abused kindness, humbling and melting. What a wretch was I to sin against such grace, against the law and love of such a kingdom! (2.) 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 to you in a way of mercy." The proclamation of pardon discovers, and fetches in, the malefactor who before fled and absconded. Thus we are drawn to it with the cords of man, and the bands of love.
IV. The prophecy that was fulfilled
in him,
1. As the voice of one crying in the
wilderness. John owned it himself (
2. As one whose business it was to
prepare the way of the Lord, and to make his paths straight;
so it was said of him before he was born, that he should make
ready a people prepared for the Lord (
V. The garb in which he appeared, the
figure he made, and the manner of his life,
1. His dress was plain. This
same John had his raiment of camel's hair, and a leathern girdle
about his loins; he did not go in long clothing, as the
scribes, or soft clothing, as the courtiers, but in
the clothing of a country husbandman; for he lived in a country
place, and suited his habit to his habitation. Note,
It is good for us to accommodate ourselves to the place and
condition which God, in his providence, has put us in. John
appeared in this dress, (1.) To show that, like Jacob, he was a
plain man, and mortified to this world, and the delights and
gaieties of it. Behold an Israelite indeed! Those that are
lowly in heart should show it by a holy negligence and
indifference in their attire; and not make the putting on of
apparel their adorning, nor value others by their attire. (2.) To
show that he was a prophet, for prophets wore rough
garments, as mortified men (
2. His diet was plain; his
meat was locusts and wild honey; not as if he
never ate any thing else; but these he frequently fed upon, and
made many meals of them, when he retired into solitary places, and
continued long there for contemplation. Locusts were a sort
of flying insect, very good for food, and allowed as clean
(
VI. The people who attended upon him, and
flocked after him (
VII. The rite, or ceremony, by which he
admitted disciples,
7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits meet for repentance: 9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
The doctrine John preached was that of repentance, in consideration of the kingdom of heaven being at hand; now here we have the use of that doctrine. Application is the life of preaching, so it was of John's preaching.
Observe, 1. To whom he applied it;
to the Pharisees and Sadducees that came to his baptism,
I. Here is a word of conviction and
awakening. He begins harshly, calls them not Rabbi, gives them not
the titles, much less the applauses, they had been used to. 1. The
title he gives them is, O generation of vipers.
Christ gave them the same title;
II. Here is a word of exhortation
and direction (
III. Here is a word of caution, not to
trust to their external privileges, so as with them to shift off
these calls to repentance (
1. What their pretence was; "We have
Abraham to our father; we are not sinners of the Gentiles; it
is fit indeed that they should be called to repent; but we
are Jews, a holy nation, a peculiar people, what is this to us?"
Note, The word does us no good, when we will not take it as it is
spoken to us, and belonging to us. "Think not that because you are
the seed of Abraham, therefore," (1.) "You need not repent,
you have nothing to repent of; your relation to Abraham, and your
interest in the covenant made with him, denominate you so holy,
that there is no occasion for you to change your mind or way." (2.)
"That therefore you shall fare well enough, though you do
not repent. Think not that this will bring you off in the
judgment, and secure you from the wrath to come; that God will
connive at your impenitence, because you are Abraham's seed." Note,
It is vain presumption to think that our having good relations will
save us, though we be not good ourselves. What though we be
descended from pious ancestors; have been blessed with a religious
education; have our lot cast in families where the fear of God is
uppermost; and have good friends to advise us, and pray for us;
what will all this avail us, if we do not repent, and live a life
of repentance? We have Abraham to our father, and therefore are
entitled to the privileges of the covenant made with him; being his
seed, we are sons of the church, the temple of the Lord,
2. How foolish and groundless this pretence
was; they thought that being the seed of Abraham, they were the
only people God had in the world, and therefore that, if they were
cut off, he would be at a loss for a church; but John shows them
the folly of this conceit; I say unto you (whatever you say
within yourselves), that God is able of these stones to raise up
children unto Abraham. He was now baptizing in Jordan at
Bethabara (
IV. Here is a word of terror to the
careless and secure Pharisees and Sadducees, and other Jews, that
knew not the signs of the times, nor the day of their visitation,
1. How strict and short your trial is; Now the axe is carried before you, now it is laid to the root of the tree, now you are upon your good behavior, and are to be so but a while; now you are marked for ruin, and cannot avoid it but by a speedy and sincere repentance. Now you must expect that God will make quicker work with you by his judgments than he did formerly, and that they will begin at the house of God: "where God allows more means, he allows less time." Behold, I come quickly. Now they were put upon their last trial; now or never.
2. "How sore and severe your doom will be, if you do not improve this." It is now declared with the axe at the root, to show that God is in earnest in the declaration, that every tree, however high in gifts and honours, however green in external professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down, disowned as a tree in God's vineyard, unworthy to have room there, and is 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. Probably this refers to the destruction of Jerusalem by the Romans, which was not, as other judgments had been, like the lopping off of the branches, or cutting down of the body of the tree, leaving the root to bud again, but it would be the total, final, and irrecoverable extirpation of that people, in which all those should perish that continued impenitent. Now God would make a full end, wrath was coming on them to the utmost.
V. A word of instruction concerning Jesus Christ, in whom all John's preaching centered. Christ's ministers preach, not themselves, but him. Here is,
1. The dignity and pre-eminence of Christ
above John. See how meanly he speaks of himself, that he might
magnify Christ (
2. The design and intention of Christ's
appearing, which they were now speedily to expect. When it was
prophesied that John should be sent as Christ's forerunner
(
(1.) By the powerful working of his grace;
He shall baptize you, that is, some of you, with the Holy
Ghost and with fire. Note, [1.] It is Christ's prerogative to
baptize with the Holy Ghost. This he did in the
extraordinary gifts of the Spirit conferred upon the apostles, to
which Christ himself applies these words of John,
(2.) By the final determinations of his
judgment (
13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
Our Lord Jesus, from his childhood till now, when he was almost thirty years of age, had lain hid in Galilee, as it were, buried alive; but now, after a long and dark night, behold, the Sun of righteousness rises in glory. The fulness of time was come that Christ should enter upon his prophetical office; and he chooses to do it, not at Jerusalem (though it is probable that he went thither at the three yearly feasts, as others did), but there where John was baptizing; for to him resorted those who waited for the consolation of Israel, to whom alone he would be welcome. John the Baptist was six months older than our Saviour, and it is supposed that he began to preach and baptize about six months before Christ appeared; so long he was employed in preparing his way, in the region round about Jordan; and more was done towards it in these six months than had been done in several ages before. Christ's coming from Galilee to Jordan, to be baptized, teaches us not the shrink from pain and toil, that we may have an opportunity of drawing nigh to God in ordinance. We should be willing to go far, rather than come short of communion with God. Those who will find must seek.
Now in this story of Christ's baptism we may observe,
I. How hardly John was persuaded to admit
of it,
1. The objection that John made against
baptizing Jesus,
(1.) John thinks it necessary that he
should be baptized of Christ; I have need to be baptized of
thee with the baptism of the Holy Ghost, as of fire, for that
was Christ's baptism,
(2.) He therefore thinks it very preposterous and absurd, that Christ should be baptized by him; Comest thou to me? Does the holy Jesus, that is separated from sinners, come to be baptized by a sinner, as a sinner, and among sinners? How can this be? Or what account can we give of it? Note, Christ's coming to us may well be wondered at.
2. The overruling of this objection
(
(1.) How Christ insisted upon it; It must
be so now. He does not deny that John had need to be
baptized of him, yet he will now be baptized of John.
Aphes arti—Let it be yet so; suffer it to be so
now. Note, Every thing is beautiful in its season. But why
now? Why yet? [1.] Christ is now in a state of
humiliation: he has emptied himself, and made himself of no
reputation. He is not only found in fashion as a man,
but is made in the likeness of sinful flesh, and therefore
now let him be baptized of John; as if he needed to be
washed, though perfectly pure; and thus he was made sin for
us, though he knew no sin. [2.] John's baptism is now in
reputation, it is that by which God is now doing his work; that is
the present dispensation, and therefore Jesus will now be baptized
with water; but his baptizing with the Holy Ghost is reserved for
hereafter, many days hence,
(2.) The reason he gives for it; Thus it
becomes us to fulfil all righteousness. Note, [1.] There was a
propriety in every thing that Christ did for us; it was all
graceful (
With the will of Christ, and this reason for it, John was entirely satisfied, and then he suffered him. The same modesty which made him at first decline the honour Christ offered him, now made him do the service Christ enjoined him. Note, No pretence of humility must make us decline our duty.
II. How solemnly Heaven was pleased to
grace the baptism of Christ with a special display of glory
(
Now, when he was coming up out of the water, and all the company had their eye upon him,
1. Lo! the heavens were opened unto him, so as to discover something above and beyond the starry firmament, at least, to him. This was, (1.) To encourage him to go on in his undertaking, with the prospect of the glory and joy that were set before him. Heaven is opened to receive him, when he has finished the work he is now entering upon. (2.) To encourage us to receive him, and submit to him. Note, In and through Jesus Christ, the heavens are opened to the children of men. Sin shut up heaven, put a stop to all friendly intercourse between God and man; but now Christ has opened the kingdom of heaven to all believers. Divine light and love are darted down upon the children of men, and we have boldness to enter into the holiest. We have receipts of mercy from God, we make returns of duty to God, and all by Jesus Christ, who is the ladder that had its foot on earth and its top in heaven, by whom alone it is that we have any comfortable correspondence with God, or any hope of getting to heaven at last. The heavens were opened when Christ was baptized, to teach us, that when we duly attend on God's ordinances, we may expect communion with him, and communications from him.
2. He saw the Spirit of God descending
like a dove, or as a dove, and coming or lighting
upon him. Christ saw it (
(1.) He saw the Spirit of God descended,
and lighted on him. In the beginning of the old world, the
Spirit of God moved upon the face of the waters (
(2.) He descended on him like a
dove; whether it was a real, living dove, or, as was usual in
visions, the representation or similitude of a dove, is uncertain.
If there must be a bodily shape (
3. To explain and complete this solemnity,
there came a voice from heaven, which, we have reason to
think, was heard by all that were present. The Holy Spirit
manifested himself in the likeness of a dove, but God the
Father by a voice; for when the law was given they saw no
manner of similitude, only they heard a voice (
(1.) See here how God owns our Lord Jesus;
This is my beloved Son. Observe, [1.] The relation he stood
in to him; He is my Son. Jesus Christ is the Son of God,
by eternal generation, as he was begotten of the Father
before all the worlds (
(2.) See here how ready he is to own us in
him: He is my beloved Son, not only with whom, but
in whom, I am well pleased. He is pleased with all that are
in him, and are united to him by faith. Hitherto God had been
displeased with the children of men, but now his anger is turned
away, and he has made us accepted in the Beloved,
John Baptist said concerning Christ, He must
increase, but I must decrease; and so it proved. For, after John
had baptized Christ, and borne his testimony to him, we hear little
more of his ministry; he had done what he came to do, and
thenceforward there is as much talk of Jesus as ever there had been
of John. As the rising Sun advances, the morning star disappears.
Concerning Jesus Christ we have in this chapter, I. The temptation
he underwent, the triple assault the tempter made upon him, and the
repulse he gave to each assault,
1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he was afterward an hungred. 3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. 4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, 6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 8 Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him, and, behold, angels came and ministered unto him.
We have here the story of a famous duel, fought hand to hand, between Michael and the dragon, the Seed of the woman and the seed of the serpent, nay, the serpent himself; in which the seed of the woman suffers, being tempted, and so has his heel bruised; but the serpent is quite baffled in his temptations, and so has his head broken; and our Lord Jesus comes off a Conqueror, and so secures not only comfort, but conquest at last, to all his faithful followers. Concerning Christ's temptation, observe,
I. The time when it happened: Then; there is an emphasis laid upon that. Immediately after the heavens were opened to him, and the Spirit descended on him, and he was declared to be the Son of God, and the Saviour of the world, the next news we hear of him is, he is tempted; for then he is best able to grapple with the temptation. Note, 1. Great privileges, and special tokens of divine favour, will not secure us from being tempted. Nay, 2. After great honours put upon us, we must expect something that is humbling; as Paul has a messenger of Satan sent to buffer him, after he had been in the third heavens. 3. God usually prepares his people for temptation before he calls them to it; he gives strength according to the day, and, before a sharp trial, gives more than ordinary comfort. 4. The assurance of our sonship is the best preparative for temptation. If the good Spirit witness to our adoption, that will furnish us with an answer to all the suggestions of the evil spirit, designed either to debauch or disquiet us.
Then, when he was newly come from a
solemn ordinance, when he was baptized, then he was
tempted. Note, After we have been admitted into the
communion of God, we must expect to be set upon by Satan. The
enriched soul must double its guard. When thou has eaten and art
full, then beware. Then, when he began to show himself publicly
to Israel, then he was tempted, so as he never had
been while he lived in privacy. Note, The Devil has a particular
spite at useful persons, who are not only good, but given to do
good, especially at their first setting out. It is the advice of
the Son of Sirach (
II. The place where it was; in the
wilderness; probably in the great wilderness of Sinai,
where Moses and Elijah fasted forty days, for no part of
the wilderness of Judea was so abandoned to wild beasts as
this is said to have been,
III. The preparatives for it, which were two.
1. He was directed to the combat; he did not wilfully thrust himself upon it, but he was led up of the Spirit to be tempted of the Devil. The Spirit that descended upon him like a dove made him meek, and yet made him bold. Note, Our care must be, not to enter into temptation; but if God, by his providence, order us into circumstances of temptation for our trial, we must not think it strange, but double our guard. Be strong in the Lord, resist stedfast in the faith, and all shall be well. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves; but, whithersoever God leads us, we may hope he will go along with us, and bring us off more than conquerors.
Christ was led to be tempted of the
Devil, and of him only. Others are tempted, when they are
drawn aside of their own lust and enticed (
Now Christ's temptation is, (1.) An
instance of his own condescension and humiliation. Temptations are
fiery darts, thorns in the flesh, buffetings, siftings,
wrestlings, combats, all which denote hardship and suffering;
therefore Christ submitted to them, because he would humble
himself, in all things to be made like unto his brethren;
thus he gave his back to the smiters. (2.) An occasion of
Satan's confusion. There is no conquest without a combat. Christ
was tempted, that he might overcome the tempter. Satan tempted the
first Adam, and triumphed over him; but he shall not always
triumph, the second Adam shall overcome him and lead captivity
captive. (3.) Matter of comfort to all the saints. In the
temptation of Christ it appears, that our enemy is subtle,
spiteful, and very daring in his temptations; but it appears
withal, that he is not invincible. Though he is a strong man
armed, yet the Captain of our salvation is stronger than
he. It is some comfort to us to think that Christ suffered,
being tempted; for thus it appears that temptations, if not
yielded to, are not sins, they are afflictions only, and such as
may be pleased. And we have a High Priest who knows, by experience,
what it is to be tempted, and who therefore is the more
tenderly touch with the feelings of our infirmities in an
hour of temptation,
2. He was dieted for the combat, as
wrestlers, who are temperate in all things (
IV. The temptations themselves. That which Satan aimed at, in all his temptations, was, to bring him to sin against God, and so to render him for ever incapable of being a Sacrifice for the sins of others. Now, whatever the colours were, that which he aimed at was, to bring him, 1. To despair of his Father's goodness. 2. To presume upon his Father's power. 3. To alienate his Father's honour, by giving it to Satan. In the two former, that which he tempted him to, seemed innocent, and there in appeared the subtlety of the tempter; in the last, that which he tempted him with, seemed desirable. The two former are artful temptations, which there was need of great wisdom to discern; the last was a strong temptation, which there was need of great resolution to resist; yet he was baffled in them all.
1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him.
(1.) See how the temptation was managed
(
Observe the subtlety of the tempter, in joining this first temptation with what went before to make it the stronger. [1.] Christ began to be hungry, and therefore the motion seemed very proper, to turn stones into bread for his necessary support. Note, It is one of the wiles of Satan to take advantage of our outward condition, in that to plant the battery of his temptations. He is an adversary no less watchful than spiteful; and the more ingenious he is to take advantage against us, the more industrious we must be to give him none. When he began to be hungry, and that in a wilderness, where there was nothing to be had, then the Devil assaulted him. Note, Want and poverty are a great temptation to discontent and unbelief, and the use of unlawful means for our relief, under pretence that necessity has no law; and it is excused with this that hunger will break through stone walls, which yet is no excuse, for the law of God ought to be stronger to us than stone walls. Agur prays against poverty, not because it is an affliction and reproach, but because it is a temptation; lest I be poor, and steal. Those therefore who are reduced to straits, have need to double their guard; it is better to starve to death, than live and thrive by sin. [2.] Christ was lately declared to be the Son of God, and here the Devil tempts him to doubt of that; If thou be the Son of God. Had not the Devil known that the Son of God was to come into the world, he would not have said this; and had he not suspected that this was he, he would not have said it to him, nor durst he have said it if Christ had not now drawn a veil over his glory, and if the Devil had not now put on an impudent face.
First, "Thou has now an occasion to
question whether thou be the Son of God or no; for can it
be, that the Son of God, who is Heir of all things,
should be reduced to such straits? If God were thy Father, he would
not see thee starve, for all the beasts of the forest are
his,
Secondly, "Thou hast now an
opportunity to show that thou art the son of God. If thou art
the Son of God, prove it by this, command these stones"
(a heap of which, probably, lay now before him) "be made
bread,
(2.) See how this temptation was resisted and overcome.
[1.] Christ refused to comply with it. He would not command these stones to be made bread; not because he could not; his power, which soon after this turned stones into bread; but he would not. And why would he not? At first view, the thing appears justifiable enough, and the truth is, the more plausible a temptation is, and the greater appearance there is of good in it, the more dangerous it is. This matter would bear a dispute, but Christ was soon aware of the snake in the grass, and would not do any thing, First, That looked like questioning the truth of the voice he heard from heaven, or putting that upon a new trial which was already settled. Secondly, That looked like distrusting his Father's care of him, or limiting him to one particular way of providing for him. Thirdly, That looked like setting up for himself, and being his own carver; or, Fourthly, That looked like gratifying Satan, by doing a thing at his motion. Some would have said, To give the Devil his due, this was good counsel; but for those who wait upon God, to consult him, is more than his due; it is like enquiring of the god Ekron, when there is a God in Israel.
[2.] He was ready to reply to it (
This answer, as all the rest, is taken out
of the book of Deuteronomy, which signifies the second
law, and in which there is very little ceremonial; the
Levitical sacrifices and purifications could not drive away Satan,
though of divine institution, much less holy water and the sign of
the cross, which are of human invention; but moral precepts and
evangelical promises, mixed with faith, these are mighty,
through God, for the vanquishing of Satan. This is here quoted
from
2. He tempted him to presume upon his Father's power and protection. See what a restless unwearied adversary the Devil is! If he fail in one assault, he tries another.
Now in this second attempt we may observe,
(1.) What the temptation was, and how it was managed. In general, finding Christ so confident of his Father's care of him, in point of nourishment, he endeavors to draw him to presume upon that care in point of safety. Note, We are in danger of missing our way, both on the right hand and on the left, and therefore must take heed, lest, when we avoid one extreme, we be brought by the artifices of Satan, to run into another; lest, by overcoming our prodigality, we fall into covetousness. Nor are any extremes more dangerous than those of despair and presumption, especially in the affairs of our souls. Some who have obtained a persuasion that Christ is able and willing to save them from their sins, are then tempted to presume that he will save them in their sins. Thus when people begin to be zealous in religion, Satan hurries them into bigotry and intemperate heats.
Now in this temptation we may observe,
[1.] How he made way for it. He took Christ, not by force against his will, but moved him to go, and went along with him, to Jerusalem. Whether Christ went upon the ground, and so went up the stairs to the top of the temple, or whether he went in the air, is uncertain; but so it was, that he was set upon a pinnacle, or spire; upon the fane (so some), upon the battlements (so others), upon the wing (so the word is), of the temple. Now observe, First, How submissive Christ was, in suffering himself to be hurried thus, that he might let Satan do his worst and yet conquer him. The patience of Christ here, as afterward in his sufferings and death, is more wonderful than the power of Satan or his instruments; for neither he nor they could have any power against Christ but what was given them from above. How comfortable is it, that Christ, who let loose this power of Satan against himself, does not in like manner let it loose against us, but restrains it, for he knows our frame! Secondly, How subtle the Devil was, in the choice of the place for his temptations. Intending to solicit Christ to an ostentation of his own power, and a vain-glorious presumption upon God's providence, he fixes him on a public place in Jerusalem, a populous city, and the joy of the whole earth; in the temple, one of the wonders of the world, continually gazed upon with admiration by some one or other. There he might make himself remarkable, and be taken notice of by everybody, and prove himself the Son of God; not, as he was urged in the former temptation, in the obscurities of a wilderness, but before multitudes, upon the most eminent stage of action.
Observe, 1. That Jerusalem is here called the holy city; for so it was in name and profession, and there was in it a holy seed, that was the substance thereof. Note, There is no city on earth so holy as to exempt and secure us from the Devil and his temptations. The first Adam was tempted in the holy garden, the second in the holy city. Let us not, therefore, in any place, be off our watch. Nay, the holy city is the place where he does, with great advantage and success, tempt men to pride and presumption; but, blessed be God, into the Jerusalem above, that holy city, no unclean thing shall enter; there we shall be for ever out of temptation. 2. That he set him upon a pinnacle of the temple, which (as Josephus describes it, Antiq. 15. 412) was so very high, that it would make a man's head giddy to look down to the bottom. Note, Pinnacles of the temple are places of temptation; I mean, (1.) High places are so; they are slippery places; advancement in the world makes a man a fair mark for Satan to shoot his fiery darts at. God casts down, that he may raise up; the Devil raises up, that he may cast down: therefore they who would take heed of falling, must take heed of climbing. (2.) High places in the church are, in a special manner, dangerous. They who excel in gifts, who are in eminent stations, and have gained great reputation, have need to keep humble; for Satan will be sure to aim at them, to puff them up with pride, that they may fall into the condemnation of the Devil. Those that stand high are concerned to stand fast.
[2.] How he moved it; "If thou be the
Son of God, now show thyself to the world, and prove thyself to
be so; cast thyself down, and then," First, "Thou
wilt be admired, as under the special protection of heaven.
When they see thee receive no hurt by a fall from such a precipice,
they will say" (as the barbarous people did of Paul) "that thou art
a God." Tradition says, that Simon Magnus by this very thing
attempted to prove himself a god, but that his pretensions were
disproved, for he fell down, and was miserably bruised. "Nay,"
Secondly, "Thou wilt be received, as coming with a
special commission from heaven. All Jerusalem will see and
acknowledge, not only that thou art more than a man, but that thou
art that Messenger, that Angel of the covenant, that
should suddenly come to the temple (
Observe, The Devil said, Cast thyself
down. The Devil could not cast him down, though a little thing
would have done it, from the top of a spire. Note, The power of
Satan is a limited power; hitherto he shall come, and no
further. Yet, if the Devil had cast him down, he had not
gained his point; that had been his suffering only, not his sin.
Note, Whatever real mischief is done us, it is of our own
doing; the Devil can but persuade, he cannot compel; he can but
say, Cast thyself down; he cannot cast us down. Every man is
tempted, when he is drawn away of his own lust, and not forced, but
enticed. Therefore let us not hurt ourselves, and then,
blessed be God, no one else can hurt us,
[3.] How he backed this motion with a
scripture; For it is written, He shall give his angels charge
concerning thee. But is Saul also among the prophets? Is
Satan so well versed in scripture, as to be able to quote it so
readily? It seems, he is. Note, 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 reigning enmity
to God and all goodness. The knowledge which the devils have of the
scripture, increases both their mischievousness and their torment.
Never did the devil speak with more vexation to himself, than when
he said to Christ, I know thee who thou art. The devil would
persuade Christ to throw himself down, hoping that he would
be his own murderer, and that there would be an end of him and his
undertaking, which he looked upon with a jealous eye; to encourage
him to do it, he tells them, that there was no danger, that the
good angels would protect him, for so was the promise (
First, There was something
right. It is true, there is such a promise of the ministration
of the angels, for the protection of the saints. The devil knows it
by experience; for he finds his attempts against them fruitless,
and he frets and rages at it, as he did at the hedge about Job,
which he speaks of so sensibly,
Secondly, There was a great deal
wrong in it; and perhaps the devil had a particular spite
against this promise, and perverted it, because it often stood in
his way, and baffled his mischievous designs against the saints.
See here, 1. How he misquoted it; and that was bad.
The promise is, They shall keep thee; but how? In all thy
ways; not otherwise; 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. Now this word made against the tempter, and
therefore he industriously left it out. If Christ had cast
himself down, he had been out of his way, for he had no
call so to expose himself. It is good for us upon all occasions to
consult the scriptures themselves, and not to take things upon
trust, that we may not be imposed upon by those that maim and
mangle the word of God; we must do as the noble Bereans, who
searched the scriptures daily. 2. How he misapplied it; and
that was worse. Scripture is abused when it is pressed to
patronize sin; and when men thus wrest it to their own temptation,
they do it to their own destruction
(2.) How Christ overcame this temptation;
he resisted and overcame it, as he did the former, with, It is
written. The devil's abusing of scripture did not
prevent Christ from using it, but he presently urges,
If Christ should cast himself down, it would be the tempting of God, [1.] As it would be requiring a further confirmation of that which was so well confirmed. Christ was abundantly satisfied that God was already his Father, and took care of him, and gave his angels a charge concerning him; and therefore to put it upon a new experiment, would be to tempt him, as the Pharisees tempted Christ; when they had so many signs on earth, they demanded a sign from heaven. This is limiting the Holy One of Israel. [2.] As it would be requiring a special preservation of him, in doing that which he had no call to. If we expect that because God has promised not to forsake us, therefore he should follow us out of the way of our duty; that because he has promised to supply our wants, therefore he should humour us, and please our fancies; that because he has promised to keep us, we may wilfully thrust ourselves into danger, and may expect the desired end, without using the appointed means; this is presumption, this is tempting God. And it is an aggravation of the sin, that he is the Lord our God; it is an abuse of the privilege we enjoy, in having him for our God; he has thereby encouraged us to trust him, but we are very ungrateful, if therefore we tempt him; it is contrary to our duty to him as our God. This is to affront him whom we ought to honour. Note, We must never promise ourselves any more than God has promised us.
3. He tempted him to the most black and horrid idolatry, with the proffer of the kingdoms of the world, and the glory of them. And here we may observe,
(1.) How the devil made this push at our
Saviour,
In this temptation, we may observe,
[1.] What he showed him—all the
kingdoms of the world. In order to do this, he took him to an
exceeding high mountain; in hopes of prevailing, as Balak
with Balaam, he changed his ground. The pinnacle of the temple is
not high enough; the prince of the power of the air must have him
further up into his territories. Some think this high mountain was
on the other side of Jordan, because there we find Christ next
after the temptation,
(2.) What he said to him (
First, How vain the promise was. All these things I will give thee. He seems to take it for granted, that in the former temptations he had in part gained his point, and proved that Christ was not the Son of God, because he had not given him those evidences of it which he demanded; so that here he looks upon him as a mere man. "Come," says he, "it seems that God whose Son thou thinkest thyself to be deserts thee, and starves thee—a sign that he is not thy Father; but if thou wilt be ruled by me, I will provide better for thee than so; own me for thy father, and ask my blessing, and all this will I give thee." Note, Satan makes an easy prey of men, when he can persuade them to think themselves abandoned of God. The fallacy of this promise lies in that, All this will I give thee. And what was all that? It was but a map, a picture, a mere phantasm, that had nothing in it real or solid, and this he would give him; a goodly prize! Yet such are Satan's proffers. Note, Multitudes lose the sight of that which is, by setting their eyes on that which is not. The devil's baits are all a sham; they are shows and shadows with which he deceives them, or rather they deceive themselves. The nations of the earth had been, long before, promised to the Messiah; if he be the Son of God, they belong to him; Satan pretends now to be a good angel, probably one of those that were set over kingdoms, and to have received a commission to deliver possession to him according to promise. Note, We must take heed of receiving even that which God hath promised, out of the devil's hand; we do so when we precipitate the performance, by catching at it in a sinful way.
Secondly, How vile the
condition was; If thou will fall down, and worship
me. All the worship which the heathen performed to their gods,
was directed to the devil (
(2.) See how Christ warded off the thrust, baffled the assault, and came off a conqueror. He rejected the proposal,
[1.] With abhorrence and
detestation; Get thee hence, Satan. The two former
temptations had something of colour, which would admit a
consideration, but this was so gross as not to bear a parley; it
appears abominable at the first sight, and therefore is immediately
rejected. If the best friend we have in the world suggests such a
thing as this to us, Go, serve other gods, he must not be
heard with patience,
[2.] With an argument fetched from
scripture. Note, In order to the strengthening of our resolutions
against sin, it is good to see what a great deal of reason there is
for those resolutions. The argument is very suitable, and exactly
to the purpose, taken from
V. We have here the end and issue of this
combat,
Now the issue was glorious, and much to Christ's honour: for,
1. The devil was baffled, and quitted the field; Then the devil leaveth him, forced to do so by the power that went along with that word of command, Get thee hence, Satan. He made a shameful and inglorious retreat, and came off with disgrace; and the more daring his attempts had been, the more mortifying was the foil that was given him. Magnis tamen excidit ausis—The attempt, however, in which he failed, was daring. Then, when he had done his worst, had tempted him with all the kingdoms of the world, and the glory of them, and found that he was not influenced by that bait, that he could not prevail with that temptation with which he had overthrown so many thousands of the children of men, then he leaves him; then he gives him over as more than a man. Since this did not move him, he despairs of moving him, and begins to conclude, that he is the Son of God, and that it is in vain to tempt him any further. Note, If we resist the devil, he will flee from us; he will yield, if we keep our ground; as when Naomi saw that Ruth was steadfastly resolved, she left off speaking to her. When the devil left our Saviour, he owned himself fairly beaten; his head was broken by the attempt he made to bruise Christ's heel. He left him because he had nothing in him, nothing to take hold of; he saw it was to no purpose, and so gave over. Note, The devil, though he is an enemy to all saints, is a conquered enemy. The Captain of our salvation has defeated and disarmed him; we have nothing to do but to pursue the victory.
2. The holy angels came and attended upon
our victorious Redeemer; Behold, angels came and ministered unto
him. They came in a visible appearance, as the devil had done
in the temptation. While the devil was making his assaults upon our
Saviour, the angels stood at a distance, and their immediate
attendance and administration were suspended, that it might appear
that he vanquished Satan in his own strength, and that his victory
might be the more illustrious; and that afterward, when
Michael makes use of his angels in fighting with the
dragon and his angels, it might appear, that it is not
because he needs them, or could not do his work without
them, but because he is pleased to honour them so far as to employ
them. One angel might have served to bring him food, but here are
many attending him, to testify their respect to him, and their
readiness to receive his commands. Behold this! It is worth taking
notice of; (1.) That as there is a world of wicked, malicious
spirits that fight against Christ and his church, and all
particular believers, so there is a world of holy, blessed spirits
engaged and employed for them. In reference to our war with
devils, we may take abundance of comfort from our communion
with angels. (2.) That Christ's victories are the angels'
triumphs. The angels came to congratulate Christ on his success, to
rejoice with him, and to give him the glory due to his name; for
that was sung with a loud voice in heaven, when the great dragon
was cast out (
Christ was thus succoured after the temptation, [1.] For his encouragement to go on in his undertaking, that he might see the powers of heaven siding with him, when he saw the powers of hell set against him. [2.] For our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, and how hard that was, so he knew what it was to be succoured, being tempted, and how comfortable that was; and therefore we may expect, not only that he will sympathize with his tempted people, but that he will come in with seasonable relief to them; as our great Melchizedec, who met Abraham when he returned from the battle, and as the angels here ministered to him.
12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. 17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
We have here an account of Christ's
preaching in the synagogues of Galilee, for he came into the world
to be a Preacher; the great salvation which he wrought out, he
himself began to publish (
Several passages in the other gospels,
especially in that of St. John, are supposed, in the order of the
story of Christ's life, to intervene between his temptation and his
preaching in Galilee. His first appearance after his temptation,
was when John Baptist pointed to him, saying, Behold the Lamb of
God,
I. The time; When Jesus had heard that
John was cast into prison, then he went into Galilee,
II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe,
1. The particular city he chose for his
residence; not Nazareth, where he had been bred up; no, he left
Nazareth; particular notice is taken of that,
But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation."
2. The prophecy that was fulfilled is this,
The places are spoken of,
Now, concerning the inhabitants of these
places, observe, (1.) The posture they were in before the gospel
came among them (
It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection.
Observe, the light sprang up to
them; they did not go to seek it, but were prevented with the
blessings of this goodness. It came upon them ere they were aware,
at the time appointed, by the disposal of him who commandeth the
morning, and causes the day-spring to know its place, that
it may take hold of the ends of the earth,
III. The text he preached upon (
The subject which Christ dwelt upon now in
his preaching (and it was indeed the sum and substance of all his
preaching), was the very same John has preached upon (
18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19 And he saith unto them, Follow me, and I will make you fishers of men. 20 And they straightway left their nets, and followed him. 21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. 22 And they immediately left the ship and their father, and followed him.
When Christ began to preach, he began to gather disciples, who should now be the hearers, and hereafter the preachers, of his doctrine, who should now be witnesses of his miracles, and hereafter concerning them. Now, in these verses, we have an account of the first disciples that he called into fellowship with himself.
And this was an instance, 1. Of effectual calling to Christ. In all his preaching he gave a common call to all the country, but in this he gave a special and particular call to those that were given him by the Father. Let us see and admire the power of Christ's grace, own his word to be the rod of his strength, and wait upon him for those powerful influences which are necessary to the efficacy of the gospel call—those distinguishing influences. All the country was called, but these were called out, were redeemed from among them. Christ was so manifested to them, as he was not manifested unto the world. 2. It was an instance of ordination, and appointment to the work of the ministry. When Christ, as a Teacher, set up his great school, one of his first works was to appoint ushers, or under masters, to be employed in the work of instruction. Now he began to give gifts unto men, to put the treasure into earthen vessels. It was an early instance of his care for the church.
Now we may observe here,
I. Where they were called—by the sea of Galilee, where Jesus was walking, Capernaum being situated near that sea. Concerning this sea of Tiberias, the Jews have a saying, That of all the seven seas that God made, he made choice of none but the sea of Gennesaret; which is very applicable to Christ's choice of it, to honour it, as he often did, with his presence and his miracles. Here, on the banks of the sea, Christ was walking for contemplation, as Isaac in the field; hither he went to call his disciples; not to Herod's court (for few mighty or noble are called), not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee; surely Christ sees not as man sees. Not but that the same power which effectually called Peter and Andrew would have wrought upon Annas and Caiaphas, for with God nothing is impossible; but, as in other things, so in his converse and attendance, he would humble himself, and show that God ha chosen the poor of this world. Galilee was a remote part of the nation, the inhabitants were less cultivated and refined, their very language was broad and uncouth to the curious, their speech betrayed them. They who were picked up at the sea of Galilee, had not the advantages and improvements, no, not of the more polished Galileans; yet thither Christ went, to call his apostles that were to be the prime ministers of state in his kingdom, for he chooses the foolish things of this world, to confound the wise.
II. Who they were. We have an
account of the call of two pair of brothers in these verses—Peter
and Andrew, James and John; the two former, and, probably, the two
latter also, had had acquaintance with Christ before (
1. That they were brothers. Note, It
is a blessed thing, when they who are kinsmen according to the
flesh (as the apostle speaks,
2. That they were fishers. Being fishers, (1.) They were poor men: if they had had estates, or any considerable stock in trade, they would not have made fishing their trade, however, they might have made it their recreation. Note, Christ does not despise the poor, and therefore we must not; the poor are evangelized, and the Fountain of honour sometimes gives more abundant honour to that part which most lacked. (2.) The were unlearned men, not bred up to books or literature as Moses was, who was conversant with all the learning of the Egyptians. Note, Christ sometimes chooses to endow those with the gifts of grace who have least to show of the gifts of nature. Yet this will not justify the bold intrusion of ignorant and unqualified men into the work of the ministry: extraordinary gifts of knowledge and utterance are not now to be expected, but requisite abilities must be obtained in an ordinary way, and without a competent measure of these, none are to be admitted to that service. (3.) They were men of business, who had been bred up to labour. Note, Diligence in an honest calling is pleasing to Christ, and no hindrance to a holy life. Moses was called from keeping sheep, and David from following the ewes, to eminent employments. Idle people lie more open to the temptations of Satan than to the calls of God. (4.) They were men that were accustomed to hardships and hazards; the fisher's trade, more than any other, is laborious and perilous; fishermen must be often wet and cold; they must watch, and wait, and toil, and be often in perils by waters. Note, Those who have learned to bear hardships, and run hazards, are best prepared for the fellowship and discipleship of Jesus Christ. Good soldiers of Christ must endure hardness.
III. What they were doing. Peter and Andrew were then using their nets, they were fishing; and James and John were mending their nets, which was an instance of their industry and good husbandry. They did not go to their father for money to buy new nets, but took pains to mend their old ones. It is commendable to make what we have go as far, and last as long, as may be. James and John were with their father Zebedee, ready to assist him, and make his business easy to him. Note, It is a happy and hopeful presage, to see children careful of their parents, and dutiful to them. Observe, 1. They were all employed, all very busy, and none idle. Note, When Christ comes, it is good to be found doing. "Am I in Christ?" is a very needful question for us to ask ourselves; and, next to that, "Am I in my calling?" 2. They were differently employed; two of them were fishing, and two of them mending their nets. Note, Ministers should be always employed, either in teaching or studying; they may always find themselves something to do, if it be not their own fault; and mending their nets, is, in its season, as necessary work as fishing.
IV. What the call was (
1. What Christ intended them for; I will
make you fishers of men; this alludes to their former calling.
Let them be not proud of the new honour designed them, they are
still but fishers; let them not be afraid of the new work cut out
for them, for they have been used to fishing, and fishers they are
still. It was usual with Christ to speak of spiritual and heavenly
things under such allusions, and in such expressions, as took rise
from common things that offered themselves to his view. David was
called from feeding sheep to feed God's Israel; and when he is a
king, is a shepherd. Note, (1.) Ministers are fishers of
men, not to destroy them, but to save them, by bringing them
into another element. They must fish, not for wrath, wealth,
honour, and preferment, to gain them to themselves, but for souls,
to gain them to Christ. They watch for your souls (
2. What they must do in order to this;
Follow me. They must separate themselves to a diligent
attendance on him, and set themselves to a humble imitation of him;
must follow him as their Leader. Note, (1.) Those whom Christ
employs in any service for him, must first be fitted and qualified
for it. (2.) Those who would preach Christ, must first
learn Christ, and learn of him. How can we expect to bring
others to the knowledge of Christ, if we do not know him well
ourselves? (3.) Those who would get an acquaintance with Christ,
must be diligent and constant in their attendance on him. The
apostles were prepared for their work, by accompanying Christ
all the time that he went in and out among them,
V. What was the success of this
call. Peter and Andrew straightway left their nets
(
1. This instance of the power of the Lord
Jesus gives us good encouragement to depend upon the sufficiency of
his grace. How strong and effectual is his word! He speaks, and
it is done. The same power goes along with this word of Christ,
Follow me, that went along with that word, Lazarus, come
forth; a power to make willing,
2. This instance of the pliableness of the disciples, gives us a good example of obedience to the command of Christ. Note, It is the good property of all Christ's faithful servants to come when they are called, and to follow their Master wherever he leads them. They objected not their present employments, their engagements to their families, the difficulties of the service they were called to, or their own unfitness for it; but, being called, they obeyed, and, like Abraham, went out not knowing whither they went, but knowing very well whom they followed. James and John left their father: it is not said what became of him; their mother Salome was a constant follower of Christ; no doubt, their father Zebedee was a believer, but the call to follow Christ fastened on the young ones. Youth is the learning age, and the labouring age. The priests ministered in the prime of their life.
23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. 24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. 25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.
See here, I. What an industrious preacher
Christ was; He went about all Galilee, teaching in their
synagogues, and preaching the gospel of the kingdom. Observe,
1. What Christ preached—the gospel of the kingdom. The
kingdom of heaven, that is, of grace and glory, is emphatically
the kingdom, the kingdom that was now to come; that kingdom
which shall survive, as it doth surpass, all the kingdoms of the
earth. The gospel is the charter of that kingdom, containing
the King's coronation oath, by which he has graciously obliged
himself to pardon, protect, and save the subjects of that kingdom;
it contains also their oath of allegiance, by which they oblige
themselves to observe his statutes and seek his honour; this is
the gospel of the kingdom; this Christ was himself the
Preacher of, that our faith in it might be confirmed. 2.
Where he preached—in the synagogues; not there only,
but there chiefly, because those were the places of
concourse, where wisdom was to lift up her voice
(
II. What a powerful physician Christ was; he went about not only teaching, but healing, and both with his word, that he might magnify that above all his name. He sent his word, and healed them. Now observe,
1. What diseases he cured—all without exception. He healed all manner of sickness, and all manner of disease. There are diseases which are called the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for he healed them all, however inveterate. His word was the true panpharmacon—all-heal.
Three general words are here used to intimate this; he healed every sickness, noson, as blindness, lameness, fever, dropsy; every disease, or languishing, malakian, as fluxes and consumptions; and all torments, basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking.
Three particular diseases are specified; 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: for he is the sovereign Physician both of soul and body, and has command of all diseases.
2. What patients he had. A physician who
was so easy of access, so sure of success, who cured immediately,
without either a painful suspense and expectation, or such painful
remedies as are worse than the disease; who cured gratis, and took
no fees, could not but have abundance of patients. See here, what
flocking there was to him from all parts; great multitudes of
people came, not only from Galilee and the country about,
but even from Jerusalem and from Judea, which lay a
great way off; for his fame went throughout all Syria, not
only among all the people of the Jews, but among the neighbouring
nations, which, by the report that now spread far and near
concerning him, would be prepared to receive his gospel, when
afterwards it should be brought them. This is given as the
reason why such multitudes came to him, because his fame had spread
so widely. Note, What we hear of Christ from others, should invite
us to him. The queen of Sheba was induced, by the fame of Solomon,
to pay him a visit. The voice of fame is "Come, and see." Christ
both taught and healed. They who came for cures, met with
instruction concerning the things that belonged to their
peace. It is well if any thing will bring people to Christ; and
they who come to him will find more in him than they expected.
These Syrians, like Naaman the Syrian, coming to be healed of their
diseases, many of them being converts,
Now concerning the cures which Christ wrought, let us, once for all, observe the miracle, the mercy, and the mystery, of them.
(1.) The miracle of them. They were
wrought in such a manner, as plainly spake them to be the immediate
products of a divine and supernatural power, and they were God's
seal to his commission. Nature could not do these things, it was
the God of nature; the cures were many, of diseases incurable by
the art of the physician, of persons that were strangers, of all
ages and conditions; the cures were wrought openly, before many
witnesses, in mixed companies of persons that would have denied the
matter of fact, if they could have had any colour for so doing; no
cure ever failed, or was afterwards called in question; they were
wrought speedily, and not (as cures by natural causes) gradually;
they were perfect cures, and wrought with a word's speaking; all
which proves him a Teacher come from God, for, otherwise,
none could have done the works that he did,
(2.) The mercy of them. The miracles
that Moses wrought, to prove his mission, were most of them plagues
and judgments, to intimate the terror of that dispensation, though
from God; but the miracles that Christ wrought, were most of them
cures, and all of them (except the cursing of the barren fig tree)
blessings and favours; for the gospel dispensation is founded, and
built up in love, and grace, and sweetness; and the management is
such as tends not to affright but to allure us to obedience. Christ
designed by his cures to win upon people, and to ingratiate himself
and his doctrine into their minds, and so to draw them with the
bands of love,
(3.) The mystery of them. Christ, by
curing bodily diseases, intended to show, that his great
errand into the world was to cure spiritual maladies. He is
the Sun of righteousness, that arises with this
healing under his wings. As the Converter of sinners, he is
the Physician of souls, and has taught us to call him so,
This chapter, and the two that follow it, are a
sermon; a famous sermon; the sermon upon the mount. It is the
longest and fullest continued discourse of our Saviour that we have
upon record in all the gospels. It is a practical discourse; there
is not much of the credenda of Christianity in it—the things to be
believed, but it is wholly taken up with the agenda—the things to
be done; these Christ began with in his preaching; for if any man
will do his will, he shall know of the doctrine, whether it be of
God. The circumstances of the sermon being accounted for (
1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 2 And he opened his mouth, and taught them, saying,
We have here a general account of this sermon.
I. The Preacher was our Lord Jesus,
the Prince of preachers, the great Prophet of his church, who
came into the world, to be the Light of the world.
The prophets and John had done virtuously in preaching,
but Christ excelled them all. He is the eternal
Wisdom, that lay in the bosom of the Father, before all
worlds, and perfectly knew his will (
II. The place was a mountain in
Galilee. As in other things, so in this, our Lord Jesus was but ill
accommodated; he had no convenient place to preach in, any more
than to lay his head on. While the scribes and Pharisees had
Moses' chair to sit in, with all possible ease, honour, and state,
and there corrupted the law; our Lord Jesus, the great Teacher of
truth, is driven out to the desert, and finds no better a pulpit
than a mountain can afford; and not one of the holy
mountains neither, not one of the mountains of Zion, but
a common mountain; by which Christ would intimate that there
is no such distinguishing holiness of places now, under the gospel,
as there was under the law; but that it is the will of God that
men should pray and preach every where, any where,
provided it be decent and convenient. Christ preached this sermon,
which was an exposition of the law, upon a mountain, because upon a
mountain the law was given; and this was also a solemn
promulgation of the Christian law. But observe the difference: when
the law was given, the Lord came down upon the
mountain; now the Lord went up: then, he spoke in
thunder and lightning; now, in a still small voice: then
the people were ordered to keep their distance; now they are
invited to draw near: a blessed change! If God's grace and goodness
are (as they certainly are) his glory, then the glory of the gospel
is the glory that excels, for grace and truth came by Jesus
Christ,
III. The auditors were his
disciples, who came unto him; came at his call, as
appears by comparing
IV. The solemnity of his sermon is
intimated in that word, when he was set. Christ preached
many times occasionally, and by interlocutory discourses; but this
was a set sermon, kathisantos autou, when he had
placed himself so as to be best heard. He sat down as a Judge or
Lawgiver. It intimates with what sedateness and composure of mind
the things of God should be spoken and heard. He sat, that
the scriptures might be fulfilled (
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
Christ begins his sermon with blessings,
for he came into the world to bless us (
1. This is designed to rectify the ruinous
mistakes of a blind and carnal world. Blessedness is the thing
which men pretend to pursue; Who will make us to see good?
2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.
3. It is designed to invite souls to
Christ, and to make way for his law into their hearts. Christ's
pronouncing these blessings, not at the end of his sermon, to
dismiss the people, but at the beginning of it, to prepare them for
what he had further to say to them, may remind us of mount Gerizim
and mount Ebal, on which the blessings and cursings of the law were
read,
4. It is designed to settle and sum up the
articles of agreement between God and man. The scope of the divine
revelation is to let us know what God expects from us, and what we
may then expect from him; and no where is this more fully set forth
in a few words than here, nor with a more exact reference to each
other; and this is that gospel which we are required to believe;
for what is faith but a conformity to these characters, and a
dependence upon these promises? The way to happiness is here
opened, and made a highway (
Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.
Do we ask then who are happy? It is answered,
I. The poor in spirit are happy,
Now, (1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those who are weary and heavy laden, are the poor in spirit, and they shall find rest with Christ.
(2.) They are blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy.
(3.) Theirs is the kingdom of
heaven. The kingdom of grace is composed of such; they
only are fit to be members of Christ's church, which is called
the congregation of the poor (
II. They that mourn are happy
(
Now these gracious mourners, (1.) Are
blessed. As in vain and sinful laughter the heart is
sorrowful, so in gracious mourning the heart has a
serious joy, a secret satisfaction, which a stranger does not
intermeddle with. They are blessed, for they are like
the Lord Jesus, who was a man of sorrows, and of whom we
never read that he laughed, but often that he wept. The are armed
against the many temptations that attend vain mirth, and are
prepared for the comforts of a sealed pardon and a settled peace.
(2.) They shall be comforted. Though perhaps they are not
immediately comforted, yet plentiful provision is made for their
comfort; light is sown for them; and in heaven, it is certain,
they shall be comforted, as Lazarus,
III. The meek are happy (
These meek ones are here represented as
happy, even in this world. 1. They are blessed, for they are
like the blessed Jesus, in that wherein particularly they are to
learn of him,
IV. They that hunger and thirst after
righteousness are happy,
Those who hunger and thirst after
spiritual blessings, are blessed in those desires, and
shall be filled with those blessings. (1.) They are
blessed in those desires. Though all desires of grace are
not grace (feigned, faint desires are not), yet such a desire as
this is; it is an evidence of something good, and an
earnest of something better. It is a desire of God's
own raising, and he will not forsake the work of his own hands.
Something or other the soul will be hungering and
thirsting after; therefore they are blessed who
fasten upon the right object, which is satisfying, and not
deceiving; and do not pant after the dust of the earth,
V. The merciful are happy,
Now as to the merciful. 1. They are
blessed; so it was said in the Old Testament; Blessed is
he that considers the poor,
VI. The pure in heart are happy
(
1. Here is the most comprehensive
character of the blessed: they are pure in heart. Note,
True religion consists in heart-purity. Those who are inwardly
pure, show themselves to be under the power of pure and
undefiled religion. True Christianity lies in the heart, in the
purity of heart; the washing of that from
wickedness,
2. Here is the most comprehensive
comfort of the blessed; They shall see God. Note, (1.) It is
the perfection of the soul's happiness to see God; seeing
him, as we may by faith in our present state, is a heaven
upon earth; and seeing him as we shall in the future state, in
the heaven of heaven. To see him as he is, face to
face, and no longer through a glass darkly; to see him as ours, and
to see him and enjoy him; to see him and be like him, and be
satisfied with that likeness (
VII. The peace-makers are happy,
Now, (1.) Such persons are blessed; for they have the satisfaction of enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to slay all enmities, and to proclaim peace on earth. (2.) They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the quiet in the land.
VIII. Those who are persecuted for
righteousness' sake, are happy. This is the greatest paradox of
all, and peculiar to Christianity; and therefore it is put last,
and more largely insisted upon than any of the rest,
1. The case of suffering saints described; and it is a hard case, and a very piteous one.
(1.) They are persecuted, hunted, pursued,
run down, as noxious beasts are, that are sought for to be
destroyed; as if a Christian did caput gerere lupinum—bear a
wolf's head, as an outlaw is said to do—any one that finds him
may slay him; they are abandoned as the offscouring of all
things; fined, imprisoned, banished, stripped of their estates,
excluded from all places of profit and trust, scourged, racked,
tortured, always delivered to death, and accounted as sheep for the
slaughter. This has been the effect of the enmity of the serpent's
seed against the holy seed, ever since the time of righteous
Abel. It was so in Old-Testament times, as we find,
(2.) The are reviled, and have all
manner of evil said against them falsely. Nicknames, and names
of reproach, are fastened upon them, upon particular persons, and
upon the generation of the righteous in the gross, to render them
odious; sometimes to make them formidable, that they may be
powerfully assailed; things are laid to their charge that they knew
not,
(3.) All this is for righteousness'
sake (
2. The comforts of suffering saints laid down.
(1.) They are blessed; for they now,
in their life-time, receive their evil things (
(2.) They shall be recompensed;
Theirs is the kingdom of heaven. They have at present a sure
title to it, and sweet foretastes of it; and shall ere long be in
possession of it. Though there be nothing in those sufferings than
can, in strictness, merit of God (for the sins of the best deserve
the worst), yet this is here promised as a reward (
(3.) "So persecuted they the prophets
that were before you,
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 14 Ye are the light of the world. A city that is set on a hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Christ had lately called his disciples, and told them that they should be fishers of men; here he tells them further what he designed them to be—the salt of the earth, and lights of the world, that they might be indeed what it was expected they should be.
I. Ye are the salt of the earth.
This would encourage and support them under their
sufferings, that, though they should be treated with contempt, yet
they should really be blessings to the world, and the more so for
their suffering thus. The prophets, who went before them, were the
salt of the land of Canaan; but the apostles were the salt of
the whole earth, for they must go into all the world to
preach the gospel. It was a discouragement to them that they
were so few and so weak. What could they do in so
large a province as the whole earth? Nothing, if they were
to work by force of arms and dint of sword; but, being to work
silent as salt, one handful of that salt would diffuse its savour
far and wide; would go a great way, and work insensibly and
irresistibly as leaven,
1. If they be as they should be they are
as good salt, white, and small, and broken into many grains,
but very useful and necessary. Pliny says, Sine sale, vita
humana non potest degere—Without salt human life cannot be
sustained. See in this, (1.) What they are to be in
themselves—seasoned with the gospel, with the salt of grace;
thoughts and affections, words and actions, all seasoned with
grace,
2. If they be not, they are as salt that has lost its savour. If you, who should season others, are yourselves unsavoury, void of spiritual life, relish, and vigour; if a Christian be so, especially if a minister be so, his condition is very sad; for, (1.) He is irrecoverable: Wherewith shall it be salted? Salt is a remedy for unsavoury meat, but there is no remedy for unsavoury salt. Christianity will give a man a relish; but if a man can take up and continue the profession of it, and yet remain flat and foolish, and graceless and insipid, no other doctrine, no other means, can be applied, to make him savoury. If Christianity do not do it, nothing will. (2.) He is unprofitable: It is thenceforth good for nothing; what use can it be put to, in which it will not do more hurt than good? As a man without reason, so is a Christian without grace. A wicked man is the worst of creatures; a wicked Christian is the worst of men; and a wicked minister is the worst of Christians. (3.) He is doomed to ruin and rejection; He shall be cast out—expelled the church and the communion of the faithful, to which he is a blot and a burden; and he shall be trodden under foot of men. Let God be glorified in the shame and rejection of those by whom he has been reproached, and who have made themselves fit for nothing but to be trampled upon.
II. Ye are the light of the world,
This similitude is here explained in two things:
1. As the lights of the world, they
are illustrious and conspicuous, and have many eyes upon them. A
city that is set on a hill cannot be hid. The disciples of
Christ, especially those who are forward and zealous in his
service, become remarkable, and are taken notice of as beacons.
They are for signs (
2. As the lights of the world, they
are intended to illuminate and give light to others (
See here, First, How our light must
shine—by doing such good works as men may see, and
may approve of; such works as are of good report among them
that are without, and as will therefore give them cause to think
well of Christianity. We must do good works that may be seen
to the edification of others, but not that they may be seen
to our own ostentation; we are bid to pray in secret, and what lies
between God and our souls, must be kept to ourselves; but that
which is of itself open and obvious to the sight of men, we must
study to make congruous to our profession, and praiseworthy,
Secondly, For what end our
light must shine—"That those who see your good works may be
brought, not to glorify you (which was the things the
Pharisees aimed at, and it spoiled all their performances), but to
glorify your Father which is in heaven." Note, The glory of
God is the great thing we must aim at in every thing we do in
religion,
17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for,
I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne.
1. He protests against the thought of
cancelling and weakening the Old Testament; Think not
that I am come to destroy the law and the prophets. (1.) "Let
not the pious Jews, who have an affection for the law and the
prophets, fear that I come to destroy them." Let them be
not prejudiced against Christ and his doctrine, from a jealousy
that this kingdom he came to set up, would derogate from the honour
of the scriptures, which they had embraced as coming from God, and
of which they had experienced the power and purity; no, let them be
satisfied that Christ has no ill design upon the law and the
prophets. "Let not the profane Jews, who have a disaffection to the
law and the prophets, and are weary of that yoke, hope that I am
come to destroy them." Let not carnal libertines imagine that the
Messiah is come to discharge them from the obligation of divine
precepts and yet to secure to them divine promises, to make the
happy and yet to give them leave to live as they list. Christ
commands nothing now which was forbidden either by the law of
nature or the moral law, nor forbids any thing which those laws had
enjoined; it is a great mistake to think he does, and he here takes
care to rectify the mistake; I am not come to destroy. The
Saviour of souls is the destroyer of nothing but the
works of the devil, of nothing that comes from God, much
less of those excellent dictates which we have from Moses and the
prophets. No, he came to fulfil them. That is, [1.] To obey
the commands of the law, for he was made under the law,
2. He asserts the perpetuity of it; that
not only he designed not the abrogation of it, but that it never
should be abrogated (
3. He gives it in charge to his disciples,
carefully to preserve the law, and shows them the danger of the
neglect and contempt of it (
II. The righteousness which Christ came to
establish by this rule, must exceed that of the scribes and
Pharisees,
21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it.
I. Here is the command itself laid
down (
II. The exposition of this command which
the Jewish teachers contended themselves with; their comment upon
it was, Whosoever shall kill, shall be in danger of the
judgment. This was all they had to say upon it, that wilful
murderers were liable to the sword of justice, and casual ones to
the judgment of the city of refuge. The courts of judgment sat in
the gate of their principal cities; the judges, ordinarily, were in
number twenty-three; these tried, condemned, and executed
murderers; so that whoever killed, was in danger of their judgment.
Now this gloss of theirs upon this commandment was faulty, for it
intimated, 1. That the law of the sixth commandment was only
external, and forbade no more than the act of murder, and laid to
restraint upon the inward lusts, from which wars and fightings
come. This was indeed the proton pseudos—the
fundamental error of the Jewish teachers, that the divine law
prohibited only the sinful act, not the sinful thought; they were
disposed hærere in cortice—to rest in the letter of the
law, and they never enquired into the spiritual meaning of it.
Paul, while a Pharisee, did not, till, by the key of the tenth
commandment, divine grace let him into the knowledge of the
spiritual nature of all the rest,
III. The exposition which Christ gave of this commandment; and we are sure that according to his exposition of it we must be judged hereafter, and therefore ought to be ruled now. The commandment is exceeding broad, and not to be limited by the will of the flesh, or the will of men.
1. Christ tells them that rash anger is
heart-murder (
2. He tells them, that given opprobrious
language to our brother is tongue-murder, calling him, Raca,
and, Thou fool. When this is done with mildness and for a
good end, to convince others of their vanity and folly, it is not
sinful. Thus James says, O vain man; and Paul, Thou
fool; and Christ himself, O fools, and slow of heart.
But when it proceeds from anger and malice within, it is the smoke
of that fire which is kindled from hell, and falls under the same
character. (1.) Raca is a scornful word, and comes from
pride, "Thou empty fellow;" it is the language of that which
Solomon calls proud wrath (
3. He tells them, that how light soever they made of these sins, they would certainly be reckoned for; he that is angry with is brother shall be in danger of the judgment and anger of God; he that calls him Raca, shall be in danger of the council, of being punished by the Sanhedrim for reviling an Israelite; but whosoever saith, Thou fool, thou profane person, thou child of hell, shall be in danger of hell-fire, to which he condemns his brother; so the learned Dr. Whitby. Some think, in allusion to the penalties used in the several courts of judgment among the Jews, Christ shows that the sin of rash anger exposes men to lower or higher punishments, according to the degrees of its proceeding. The Jews had three capital punishments, each worse than the other; beheading, which was inflicted by the judgment; stoning, by the council or chief Sanhedrim; and burning in the valley of the son of Hinnom, which was used only in extraordinary cases: it signifies, therefore, that rash anger and reproachful language are damning sins; but some are more sinful than others, and accordingly there is a greater damnation, and a sorer punishment reserved for them: Christ would thus show which sin was most sinful, by showing which it was the punishment whereof was most dreadful.
IV. From all this it is here inferred, that we ought carefully to preserve Christian love and peace with our brethren, and that if at any time a breach happens, we should labour for a reconciliation, by confessing our fault, humbling ourselves to our brother, begging his pardon, and making restitution, or offering satisfaction for wrong done in word or deed, according as the nature of the thing is; and that we should do this quickly for two reasons:
1. Because, till this be done, we are
utterly unfit for communion with God in holy ordinances,
2. Because, till this be done, we lie
exposed to much danger,
(1.) Upon a temporal account. If the
offence we have done to our brother, in his body, goods, or
reputation, be such as will bear action, in which he may recover
considerable damages, it is our wisdom, and it is our duty to our
family, to prevent that by a humble submission and a just and
peaceable satisfaction; lest otherwise he recover it by law, and
put us to the extremity of a prison. In such a case it is better to
compound and make the best terms we can, than to stand it out; for
it is in vain to contend with the law, and there is danger of our
being crushed by it. Many ruin their estates by an obstinate
persisting in the offences they have given, which would soon have
been pacified by a little yielding at first. Solomon's advice in
case of suretyship is, Go, humble thyself, and so secure
and deliver thyself,
(2.) Upon a spiritual account. "Go,
and be reconciled to thy brother, be just to him, be
friendly with him, because while the quarrel continues, as thou art
unfit to bring thy gift to the altar, unfit to come to
the table of the Lord, so thou art unfit to die: if thou
persist in this sin, there is danger lest thou be suddenly snatched
away by the wrath of God, whose judgment thou canst not escape nor
except against; and if that iniquity be laid to thy charge, thou
art undone for ever." Hell is a prison for all that live and die in
malice and uncharitableness, for all that are contentious
(
This is very applicable to the great
business of our reconciliation to God through Christ; Agree with
him quickly, whilst thou art in the way. Note, [1.] The great
God is an Adversary to all sinners, Antidikos—a
law-adversary; he has a controversy with them, an action
against them. [2.] It is our concern to agree with him, to
acquaint ourselves with him, that we may be at peace,
27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged, are equally pernicious.
I. The command is here laid down (
II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.
1. We are here taught, that there is such a
thing as heart-adultery, adulterous thoughts and
dispositions, which never proceed to the act of adultery or
fornication; and perhaps the defilement which these give to the
soul, that is here so clearly asserted, was not only included in
the seventh commandment, but was signified and intended in many of
those ceremonial pollutions under the law, for which they were to
wash their clothes, and bathe their flesh in water. Whosoever
looketh on a woman (not only another man's wife, as some would
have it, but any woman), to lust after her, has committed
adultery with her in his heart,
2. That such looks and such dalliances are
so very dangerous and destructive to the soul, that it is better to
lose the eye and the hand that thus offend then to give way to the
sin, and perish eternally in it. This lesson is here taught us,
(1.) It is a severe operation that is here prescribed for the preventing of these fleshly lusts. If thy right eye offend thee, or cause thee to offend, by wanton glances, or wanton gazings, upon forbidden objects; if thy right hand off end thee, or cause thee to offend, by wanton dalliances; and if it were indeed impossible, as is pretended, to govern the eye and the hand, and they have been so accustomed to these wicked practices, that they will not be withheld from them; if there be no other way to restrain them (which, blessed be God, through his grace, there is), it were better for us to pluck out the eye, and cut off the hand, though the right eye, and right hand, the more honourable and useful, than to indulge them in sin to the ruin of the soul. And if this must be submitted to, at the thought of which nature startles, much more must we resolve to keep under the body, and to bring it into subjection; to live a life of mortification and self-denial; to keep a constant watch over our own hearts, and to suppress the first rising of lust and corruption there; to avoid the occasions of sin, to resist the beginnings of it, and to decline the company of those who will be a snare to us, though ever so pleasing; to keep out of harm's way, and abridge ourselves in the use of lawful things, when we find them temptations to us; and to seek unto God for his grace, and depend upon that grace daily, and so to walk in the Spirit, as that we may not fulfil the lusts of the flesh; and this will be as effectual as cutting off a right hand or pulling out a right eye; and perhaps as much against the grain to flesh and blood; it is the destruction of the old man.
(2.) It is a startling argument that is
made use of to enforce this prescription (
3. That men's divorcing of their wives upon
dislike, or for any other cause except adultery, however tolerated
and practised among the Jews, was a violation of the seventh
commandment, as it opened a door to adultery,
(1.) How the matter now stood with
reference to divorce. It hath been said (he does not say as
before, It hath been said by them of old time, because this
was not a precept, as those were, though the Pharisees were willing
so to understand it,
(2.) How this matter was rectified and
amended by our Saviour. He reduced the ordinance of marriage to its
primitive institution: They two shall be one flesh, not to
be easily separated, and therefore divorce is not to be allowed,
except in case of adultery, which breaks the marriage covenant; but
he that puts away his wife upon any other pretence, causeth her
to commit adultery, and him also that shall marry her when she
is thus divorced. Note, Those who lead others into temptation to
sin, or leave them in it, or expose them to it, make themselves
guilty of their sin, and will be accountable for it. This is one
way of being partaker with adulterers
33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that God will not hold him guiltless, however he may hold himself, who breaks this commandment, by taking the name of the Lord in vain. Now as to this command,
I. It is agreed on all hands that it
forbids perjury, forswearing, and the violation of oaths and vows,
It is added, from some other scriptures,
but shalt perform unto the Lord thine oaths (
II. It is here added, that the commandment
does not only forbid false swearing, but all rash, unnecessary
swearing: Swear not at all,
Now the mind of Christ in this matter is,
1. That we must not swear at all,
but when we are duly called to it, and justice or charity to our
brother, or respect to the commonwealth, make it necessary for
the end of strife (
2. That we must not swear lightly and irreverently, in common discourse: it is a very great sin to make a ludicrous appeal to the glorious Majesty of heaven, which, being a sacred thing, ought always to be very serious: it is a gross profanation of God's holy name, and of one of the holy things which the children of Israel sanctify to the Lord: it is a sin that has no cloak, no excuse for it, and therefore a sign of a graceless heart, in which enmity to God reigns: Thine enemies take thy name in vain.
3. That we must in a special manner avoid promissory oaths, of which Christ more particularly speaks here, for they are oaths that are to be performed. The influence of an affirmative oath immediately ceases, when we have faithfully discovered the truth, and the whole truth; but a promissory oath binds so long, and may be so many ways broken, by the surprise as well as strength of a temptation, that it is not to be used but upon great necessity: the frequent requiring and using of oaths, is a reflection upon Christians, who should be of such acknowledged fidelity, as that their sober words should be as sacred as their solemn oaths.
4. That we must not swear by any other
creature. It should seem there were some, who, in civility (as they
thought) to the name of God, would not make use of that in
swearing, but would swear by heaven or earth, &c. This
Christ forbids here (
(1.) Swear not by the heaven; "As sure as there is a heaven, this is true;" for it is God's throne, where he resides, and in a particular manner manifests his glory, as a Prince upon his throne: this being the inseparable dignity of the upper world, you cannot swear by heaven, but you swear by God himself.
(2.) Nor by the earth, for it is his
footstool. He governs the motions of this lower world; as he
rules in heaven, so he rules over the earth; and though under his
feet, yet it is also under his eye and care, and stands in relation
to him as his,
(3.) Neither by Jerusalem, a place
for which the Jews had such a veneration, that they could not speak
of any thing more sacred to swear by; but beside the common
reference Jerusalem has to God, as part of the earth, it is in
special relation to him, for it is the city of the great
King (
(4.) "Neither shalt thou swear by the
head; though it be near thee, and an essential part of thee,
yet it is more God's than thine; for he made it, and formed all the
springs and powers of it; whereas thou thyself canst not, from any
natural intrinsic influence, change the colour of one hair,
so as to make it white or black; so that thou canst not
swear by thy head, but thou swearest by him who is the
Life of thy head, and the Lifter up of it."
5. That therefore in all our communications
we must content ourselves with, Yea, yea, and nay,
nay,
The reason is observable; For whatsoever is more than these cometh of evil, though it do not amount to the iniquity of an oath. It comes ek tou Diabolou; so an ancient copy has it: it comes from the Devil, the evil one; it comes from the corruption of men's nature, from passion and vehemence; from a reigning vanity in the mind, and a contempt of sacred things: it comes from that deceitfulness which is in men, All men are liars; therefore men use these protestations, because they are distrustful one of another, and think they cannot be believed without them. Note, Christians should, for the credit of their religion, avoid not only that which is in itself evil, but that which cometh of evil, and has the appearance of it. That may be suspected as a bad thing, which comes from a bad cause. An oath is physic, which supposes a disease.
38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
In these verses the law of retaliation is expounded, and in a manner repealed. Observe,
I. What the Old-Testament permission
was, in case of injury; and here the expression is only, Ye have
heard that is has been said; not, as before, concerning the
commands of the decalogue, that it has been said by, or to,
them of old time. It not was a command, that every one should of
necessity require such satisfaction; but they might lawfully insist
upon it, if they pleased; an eye for an eye, and a tooth for a
tooth. This we find,
But some of the Jewish teachers, who were not the most compassionate men in the world, insisted upon it as necessary that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe.
Now, so far this is in force with us, as a
direction to magistrates, to use the sword of justice according to
the good and wholesome laws of the land, for the terror of
evil-doers, and the vindication of the oppressed. That judge
neither feared God nor regarded man, who would not
avenge the poor widow of her adversary,
II. What the New-Testament precept is, as to the complainant himself, his duty is, to forgive the injury as done to himself, and no further to insist upon the punishment of it than is necessary to the public good: and this precept is consonant to the meekness of Christ, and the gentleness of his yoke.
Two things Christ teaches us here:
1. We must not be revengeful (
Three things our Saviour specifies, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others.
(1.) A blow on the cheek, which is an
injury to me in my body; "Whosoever shall smite thee on thy
right cheek," which is not only a hurt, but an affront and
indignity (
(2.) The loss of a coat, which is a wrong
to me in my estate (
(3.) The going a mile by constraint, which
is a wrong to me in my liberty (
2. We must be charitable and beneficent
(
43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law.
I. See here how this law was corrupted by
the comments of the Jewish teachers,
II. See how it is cleared by the command of
the Lord Jesus, who teaches us another lesson: "But I say unto
you, I, who come to be the great Peace-Maker, the general
Reconciler, who loved you when you were strangers and enemies, I
say, Love your enemies,"
1. That we must speak well of them:
Bless them that curse you. When we speak to them, we must
answer their revilings with courteous and friendly words, and
not render railing for railing; behind their backs we must
commend that in them which is commendable, and when we have said
all the good we can of them, not be forward to say any thing more.
See
2. That we must do well to them: "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him.
3. We must pray for them: Pray for them that despitefully use you, and persecute you. Note, (1.) It is no new thing for the most excellent saints to be hated, and cursed, and persecuted, and despitefully used, by wicked people; Christ himself was so treated. (2.) That when at any time we meet with such usage, we have an opportunity of showing our conformity both to the precept and to the example of Christ, by praying for them who thus abuse us. If we cannot otherwise testify our love to them, yet this way we may without ostentation, and it is such a way as surely we durst not dissemble in. We must pray that God will forgive them, that they may never fare the worse for any thing they have done against us, and that he would make them to be at peace with us; and this is one way of making them so. Plutarch, in his Laconic Apophthegms, has this of Aristo; when one commended Cleomenes's saying, who, being asked what a good king should do, replied, Tous men philous euergetein, tous de echthrous kakos poiein—Good turns to his friends, and evil to his enemies; he said, How much better is it tous men philous euergetein, tous de echthrous philous poiein—to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their heads.
Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,
[1.] That we may be like God our
Father; "that ye may be, may approve yourselves to be, the
children of your Father which is in heaven." Can we write a
better copy? It is a copy in which love to the worst of enemies is
reconciled to, and consistent with, infinite purity and holiness.
God maketh his sun to rise, and sendeth rain, on
the just and the unjust,
[2.] That we may herein do more than
others,
Lastly, Our Saviour concludes this
subject with this exhortation (
Christ having, in the former chapter, armed his
disciples against the corrupt doctrines and opinions of the scribes
and Pharisees, especially in their expositions of the law (that was
called their leaven,
1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
As we must do better than the scribes and
Pharisees in avoiding heart-sins, heart-adultery, and heart-murder,
so likewise in maintaining and keeping up heart-religion, doing
what we do from an inward, vital principle, that we may be approved
of God, not that we may be applauded of men; that is, we must watch
against hypocrisy, which was the leaven of the Pharisees, as well
as against their doctrine,
Now in these verses we are cautioned against hypocrisy in giving alms. Take heed of it. Our being bid to take heed of it intimates that it is sin. 1. We are in great danger of; it is a subtle sin; vain-glory insinuates itself into what we do ere we are aware. The disciples would be tempted to it by the power they had to do many wondrous works, and their living with some that admired them and others that despised them, both which are temptations to covet to make a fair show in the flesh. 2. It is a sin we are in great danger by. Take heed of hypocrisy, for if it reign in you, it will ruin you. It is the dead fly that spoils the whole box of precious ointment.
Two things are here supposed,
I. The giving of alms is a great
duty, and a duty which all the disciples of Christ, according to
their ability, must abound in. It is prescribed by the law of
nature and of Moses, and great stress is laid upon it by the
prophets. Divers ancient copies here for ten
eleemosynen—your alms, read ten
dikaiosynen—your righteousness, for alms are
righteousness,
II. That it is such a duty as has a great
reward attending it, which is lost if it be done in hypocrisy. It
is sometimes rewarded in temporal things with plenty
(
This being supposed, observe now,
1. What was the practice of the hypocrites about this duty. They did it indeed, but not from any principle of obedience to God, or love to man, but in pride and vain-glory; not in compassion to the poor, but purely for ostentation, that they might be extolled as good men, and so might gain an interest in the esteem of the people, with which they knew how to serve their own turn, and to get a great deal more than they gave. Pursuant to this intention, they chose to give their alms in the synagogues, and in the streets, where there was the greatest concourse of people to observe them, who applauded their liberality because they shared in it, but were so ignorant as not to discern their abominable pride. Probably they had collections for the poor in the synagogues, and the common beggars haunted the streets and highways, and upon these public occasions they chose to give their alms. Not that it is unlawful to give alms when men see us; we may do it; but not that men may see us; we should rather choose those objects of charity that are less observed. The hypocrites, if they gave alms to their own houses, sounded a trumpet, under pretence of calling the poor together to be served, but really to proclaim their charity, and to have that taken notice of and made the subject of discourse.
Now the doom that Christ passes upon this is very observable; Verily I say unto you, they have their reward. At first view this seems a promise—If they have their reward they have enough, but two words in it make it a threatening.
(1.) It is a reward, but it is their
reward; not the reward which God promises to them that do good, but
the reward which they promise themselves, and a poor reward it is;
they did it to be seen of men, and they are seen of
men; they chose their own delusions with which they cheated
themselves, and they shall have what they chose. Carnal professors
stipulate with God for preferment, honour, wealth, and they shall
have their bellies filled with those things (
(2.) It is a reward, but it is a present reward, they have it; and there is none reserved for them in the future state. They now have all that they are likely to have from God; they have their reward here, and have none to hope for hereafter. Apechousi ton misthon. It signifies a receipt in full. What rewards the godly have in this life are but in part of payment; there is more behind, much more; but hypocrites have their all in this world, so shall their doom be; themselves have decided it. The world is but for provision to the saints, it is their spending-money; but it is pay to hypocrites, it is their portion.
2. What is the precept of our Lord
Jesus about it,
3. What is the promise to those who are
thus sincere and humble in their alms-giving. Let thine alms
be in secret, and then thy Father who seeth in secret
will observe them. Note, When we take least notice of our good
deeds ourselves, God takes most notice of them. As God hears the
wrongs done to us when we do not hear them (
5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
In prayer we have more immediately
to do with God than in giving alms, and therefore are yet
more concerned to be sincere, which is what we are here
directed to. When thou prayest (
Now there were two great faults they were
guilty of in prayer, against each of which we are here
cautioned—vain-glory (
I. We must not be proud and vain-glorious in prayer, nor aim at the praise of men. And here observe,
1. What was the way and practice of the hypocrites. In all their exercises of devotion, it was plain, the chief thing they aimed at was to be commended by their neighbours, and thereby to make an interest for themselves. When they seemed to soar upwards in prayer (and if it be right, it is the soul's ascent toward God), yet even then their eye was downwards upon this as their prey. Observe,
(1.) What the places were which they chose for their devotions; they prayed in the synagogues, which were indeed proper places for public prayer, but not for personal. They pretended hereby to do honour to the place of their assemblies, but intended to do honour to themselves. They prayed in the corners of the streets, the broad streets (so the word signifies), which were most frequented. They withdrew thither, as if they were under a pious impulse which would not admit delay, but really it was to cause themselves to be taken notice of. There, where two streets met, they were not only within view of both, but every passenger turning close upon them would observe them, and hear what they said.
(2.) The posture they used in
prayer; they prayed standing; this is a lawful and proper posture
for prayer (
(3.) Their pride in choosing these
public places, which is expressed in two things: [1.] They
love to pray there. They did not love prayer for its own
sake, but they loved it when it gave them an opportunity of making
themselves noticed. Circumstances may be such, that our good deeds
must needs be done openly, so as to fall under the observation of
others, and be commended by them; but the sin and danger is when we
love it, and are pleased with it, because it feeds the proud
humour. [2.] It is that they may be seen of men; not that
God might accept them, but that men might admire and applaud them;
and that they might easily get the estates of widows and orphans
into their hands (who would not trust such devout, praying men?)
and that, when they had them, they might devour them without being
suspected (
(4.) The product of all this,
they have their reward; they have all the recompence they
must ever expect from God for their service, and a poor recompence
it is. What will it avail us to have the good word of our
fellow-servants, if our Master do not say, Well done? But if
in so great a transaction as is between us and God, when we are at
prayer, we can take in so poor a consideration as the praise of men
is, it is just that that should be all our reward. They did it to
be seen of men, and they are so; and much good may it do
them. Note, Those that would approve themselves to God by their
integrity in their religion, must have no regard to the praise of
men; it is not to men that we pray, nor from them that we expect an
answer; they are not to be our judges, they are dust and ashes like
ourselves, and therefore we must not have our eye to them: what
passes between God and our own souls must be out of sight. In our
synagogue-worship, we must avoid every thing that tends to make our
personal devotion remarkable, as they that caused their voice to
be heard on high,
2. What is the will of Jesus Christ
in opposition to this. Humility and sincerity are the two great
lessons that Christ teaches us; Thou, when thou prayest, do
so and so (
Observe, (1.) The directions here given about it.
[1.] Instead of praying in the
synagogues and in the corners of the streets, enter into thy
closet, into some place of privacy and retirement. Isaac went
into the field (
[2.] Instead of doing it to be seen of
men, pray to thy Father who is in secret; to me, even to me,
(2.) The encouragements here given us to it.
[1.] Thy Father seeth in secret; his
eye is upon thee to accept thee, when the eye of no man is upon
thee to applaud thee; under the fig-tree, I saw thee, said
Christ to Nathaniel,
[2.] He will reward thee openly; they have their reward that do it openly, and thou shalt not lose thine for thy doing it in secret. It is called a reward, but it is of grace, not of debt; what merit can there be in begging? The reward will be open; they shall not only have it, but have it honourably: the open reward is that which hypocrites are fond of, but they have not patience to stay for it; it is that which the sincere are dead to, and they shall have it over and above. Sometimes secret prayers are rewarded openly in this world by signal answers to them, which manifests God's praying people in the consciences of their adversaries; however, at the great day there will be an open reward, when all praying people shall appear in glory with the great Intercessor. The Pharisees ha their reward before all the town, and it was a mere flash and shadow; true Christians shall have theirs before all the world, angels and men, and it shall be a weight of glory.
II. We must not use vain repetitions
in prayer,
1. What the fault is that is here
reproved and condemned; it is making a mere lip-labour of the duty
of prayer, the service of the tongue, when it is not the service of
the soul. This is expressed here by two words, Battologia,
Polylogia. (1.) Vain repetitions—tautology,
battology, idle babbling over the same words again and again to no
purpose, like Battus, Sub illis montibus erant, erant sub
montibus illis; like that imitation of the wordiness of a fool,
2. What reasons are given against this.
(1.) This is the way of the heathen, as
the heathen do; and it ill becomes Christians to worship their
God as the Gentiles worship theirs. The heathen were taught by the
light of nature to worship God; but becoming vain in their
imaginations concerning the object of their worship, no wonder they
became so concerning the manner of it, and particularly in this
instance; thinking God altogether such a one as themselves, they
thought he needed many words to make him understand what was said
to him, or to bring him to comply with their requests; as if he
were weak and ignorant, and hard to be entreated. Thus Baal's
priests were hard at it from morning till almost night with their
vain repetitions; O Baal, hear us; O Baal, hear
us; and vain petitions they were; but Elijah, in a grave,
composed frame, with a very concise prayer, prevailed for fire from
heaven first, and then water,
(2.) "It need not be your way, for your
Father in heaven knoweth what things ye have need of before
ye ask him, and therefore there is no occasion for such
abundance of words. It does not follow that therefore ye need not
pray; for God requires you by prayer to own your need of him and
dependence on him, and to please his promises; but therefore you
are to open your case, and pour out your hearts before him, and
then leave it with him." Consider, [1.] The God we pray to is our
Father by creation, by covenant; and therefore our addresses to him
should be easy, natural, and unaffected; children do not use to
make long speeches to their parents when they want any thing; it is
enough to say, my head, my head. Let us come to him with the
disposition of children, with love, reverence, and dependence; and
then they need not say many words, that are taught by the Spirit of
adoption to say that one aright, Abba, Father. [2.] He is a
Father that knows our case and knows our wants better than we do
ourselves. He knows what things we have need of; his eyes
run to and fro through the earth, to observe the necessities of his
people (
9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
When Christ had condemned what was amiss,
he directs to do better; for his are reproofs of instruction.
Because we know not what to pray for as we ought, he here helps our
infirmities, by putting words into our mouths; after this manner
therefore pray ye,
The Lord's prayer (as indeed every prayer) is a letter sent from earth to heaven. Here is the inscription of the letter, the person to whom it is directed, our Father; the where, in heaven; the contents of it in several errands of request; the close, for thine is the kingdom; the seal, Amen; and if you will, the date too, this day.
Plainly thus: there are three parts of the prayer.
I. The preface, Our Father who art in heaven. Before we come to our business, there must be a solemn address to him with whom our business lies; Our Father. Intimating, that we must pray, not only alone and for ourselves, but with and for others; for we are members one of another, and are called into fellowship with each other. We are here taught to whom to pray, to God only, and not to saints and angels, for they are ignorant of us, are not to have the high honours we give in prayer, nor can give favours we expect. We are taught how to address ourselves to God, and what title to give him, that which speaks him rather beneficent than magnificent, for we are to come boldly to the throne of grace.
1. We must address ourselves to him as
our Father, and must call him so. He is a common Father to
all mankind by creation,
2. As our Father in heaven: so in
heaven as to be every where else, for the heaven cannot contain
him; yet so in heaven as there to manifest his glory, for it is his
throne (
II. The petitions, and those are six; the three first relating more immediately to God and his honour, the three last to our own concerns, both temporal and spiritual; as in the ten commandments, the four first teach us our duty toward God, and the last six our duty toward our neighbour. The method of this prayer teaches us to seek first the kingdom of God and his righteousness, and then to hope that other things shall be added.
1. Hallowed be thy name. It is the
same word that in other places is translated sanctified. But
here the old word hallowed is retained, only because people
were used to it in the Lord's prayer. In these words, (1.) We give
glory to God; it may be taken not as a petition, but as an
adoration; as that, the Lord be magnified, or
glorified, for God's holiness is the greatness and glory of
all his perfections. We must begin our prayers with praising God,
and it is very fit he should be first served, and that we should
give glory to God, before we expect to receive mercy and grace from
him. Let him have praise of his perfections, and then let us have
the benefit of them. (2.) We fix our end, and it is the right end
to be aimed at, and ought to be our chief and ultimate end in all
our petitions, that God may be glorified; all our other requests
must be in subordination to this, and in pursuance of it.
"Father, glorify thyself in giving me my daily bread and
pardoning my sins," &c. Since all is of him and through him,
all must be to him and for him. In prayer our thoughts and
affections should be carried out most to the glory of God. The
Pharisees made their own name the chief end of their prayers
(
2. Thy kingdom come. This petition
has plainly a reference to the doctrine which Christ preached at
this time, which John Baptist had preached before, and which he
afterwards sent his apostles out to preach—the kingdom of
heaven is at hand. The kingdom of your Father who is in heaven,
the kingdom of the Messiah, this is at hand, pray that it may come.
Note, We should turn the word we hear into prayer, our hearts
should echo to it; does Christ promise, surely I come
quickly? our hearts should answer, Even so, come.
Ministers should pray over the word: when they preach, the
kingdom of God is at hand, they should pray, Father, thy
kingdom come. What God has promised we must pray for; for
promises are given, not to supersede, but to quicken and encourage
prayer; and when the accomplishment of a promise is near and at the
door, when the kingdom of heaven is at hand, we should then pray
for it the more earnestly; thy kingdom come; as Daniel set
his face to pray for the deliverance of Israel, when he understood
that the time of it was at hand,
3. Thy will be done in earth as it is in
heaven. We pray that God's kingdom being come, we and others
may be brought into obedience to all the laws and ordinances of it.
By this let it appear that Christ's kingdom is come, let God's
will be done; and by this let is appear that it is come as a
kingdom of heaven, let it introduce a heaven upon
earth. We make Christ but a titular Prince, if we call him
King, and do not do his will: having prayed that he may rule us, we
pray that we may in every thing be ruled by him. Observe, (1.) The
thing prayed for, thy will be done; "Lord, do what thou
pleasest with me and mine;
4. Give us this day our daily bread.
Because our natural being is necessary to our spiritual well-being
in this world, therefore, after the things of God's glory, kingdom,
and will, we pray for the necessary supports and comforts of this
present life, which are the gifts of God, and must be asked of him,
Ton arton epiousion—Bread for the day
approaching, for all the remainder of our lives. Bread for
the time to come, or bread for our being and subsistence, that
which is agreeable to our condition in the world (
Every word here has a lesson in it: (1.) We
ask for bread; that teaches us sobriety and temperance; we
ask for bread, not dainties, not superfluities; that which
is wholesome, though it be not nice. (2.) We ask for our
bread; that teaches us honesty and industry: we do not ask for the
bread out of other people's mouths, not the bread of deceit
(
5. And forgive us our debts, as we forgive our debtors, This is connected with the former; and forgive, intimating, that unless our sins be pardoned, we can have no comfort in life, or the supports of it. Our daily bread does but feed us as lambs for the slaughter, if our sins be not pardoned. It intimates, likewise, that we must pray for daily pardon, as duly as we pray for daily bread. He that is washed, needeth to wash his feet. Here we have,
(1.) A petition; Father in heaven forgive us our debts, our debts to thee. Note, [1.] Our sins are our debts; there is a debt of duty, which, as creatures, we owe to our Creator; we do not pray to be discharged from that, but upon the non-payment of that there arises a debt of punishment; in default of obedience to the will of God, we become obnoxious to the wrath of God; and for not observing the precept of the law, we stand obliged to the penalty. A debtor is liable to process, so are we; a malefactor is a debtor to the law, so are we. [2.] Our hearts' desire and prayer to our heavenly Father every day should be, that he would forgive us our debts; that the obligation to punishment may be cancelled and vacated, that we may not come into condemnation; that we may be discharged, and have the comfort of it. In suing out the pardon of our sins, the great plea we have to rely upon is the satisfaction that was made to the justice of God for the sin of man, by the dying of the Lord Jesus our Surety, or rather Bail to the action, that undertook our discharge.
(2.) An argument to enforce this petition;
as we forgive our debtors. This is not a plea of merit, but
a plea of grace. Note, Those that come to God for the forgiveness
of their sins against him, must make conscience of forgiving those
who have offended them, else they curse themselves when they say
the Lord's prayer. Our duty is to forgive our debtors; as to
debts of money, we must not be rigorous and severe in exacting them
from those that cannot pay them without ruining themselves and
their families; but this means debt of injury; our debtors are
those that trespass against us, that smite us
(
6. And lead us not into temptation, but deliver us from evil. This petition is expressed,
(1.) Negatively: Lead us not into
temptation. Having prayed that the guilt of sin may be removed,
we pray, as it is fit, that we may never return again to folly,
that we may not be tempted to it. It is not as if God tempted any
to sin; but, "Lord, do not let Satan loose upon us; chain up that
roaring lion, for he is subtle and spiteful; Lord, do not
leave us to ourselves (
(2.) Positively: But deliver us from evil; apo tou ponerou—from the evil one, the devil, the tempter; "keep us, that either we may not be assaulted by him, or we may not be overcome by those assaults:" Or from the evil thing, sin, the worst of evils; an evil, an only evil; that evil thing which God hates, and which Satan tempts men to and destroys them by. "Lord, deliver us from the evil of the world, the corruption that is in the world through lust; from the evil of every condition in the world; from the evil of death; from the sting of death, which is sin: deliver us from ourselves, from our own evil hearts: deliver us from evil men, that they may not be a snare to us, nor we a prey to them."
III. The conclusion: For thine is the
kingdom, and the power and the glory, for ever. Amen. Some
refer this to David's doxology,
1. A form of plea to enforce the foregoing
petitions. It is our duty to plead with God in prayer, to fill our
mouth with arguments (
2. It is a form of praise and thanksgiving.
The best pleading with God is praising of him; it is the way to
obtain further mercy, as it qualifies us to receive it. In all our
addresses to God, it is fit that praise should have a considerable
share, for praise becometh the saints; they are to be our
God for a name and for a praise. It is just and equal; we
praise God, and give him glory, not because he needs it—he is
praised by a world of angels, but because he deserves it; and it is
our duty to give him glory, in compliance with his design in
revealing himself to us. Praise is the work and happiness of
heaven; and all that would go to heaven hereafter, must begin their
heaven now. Observe, how full this doxology is, The kingdom, and
the power, and the glory, it is all thine. Note, It becomes us
to be copious in praising God. A true saint never thinks he can
speak honourably enough of God: here there should be a gracious
fluency, and this for ever. Ascribing glory to God for
ever, intimates an acknowledgement, that it is eternally due,
and an earnest desire to be eternally doing it, with angels and
saints above,
Lastly, To all this we are taught to
affix our Amen, so be it. God's Amen is a grant; his
fiat is, it shall be so; our Amen is only a summary
desire; our fiat is, let it be so: it is in the token of our
desire and assurance to be heard, that we say Amen.
Amen refers to every petition going before, and thus, in
compassion to our infirmities, we are taught to knit up the whole
in one word, and so to gather up, in the general, what we have lost
and let slip in the particulars. It is good to conclude religious
duties with some warmth and vigour, that we may go from them with a
sweet savour upon our spirits. It was of old the practice of good
people to say, Amen, audibly at the end of every prayer, and
it is a commendable practice, provided it be done with
understanding, as the apostle directs (
Most of the petitions in the Lord's prayer
had been commonly used by the Jews in their devotions, or words to
the same effect: but that clause in the fifth petition, As we
forgive our debtors, was perfectly new, and therefore our
Saviour here shows for what reason he added it, not with any
personal reflection upon the peevishness, litigiousness, and ill
nature of the men of that generation, though there was cause enough
for it, but only from the necessity and importance of the thing
itself. God, in forgiving us, has a peculiar respect to our
forgiving those that have injured us; and therefore, when we pray
for pardon, we must mention our making conscience of that duty, not
only to remind ourselves of it, but to bind ourselves to it. See
that parable,
1. In a promise. If ye forgive, your
heavenly Father will also forgive. Not as if this were the only
condition required; there must be repentance and faith, and new
obedience; but as where other graces are in truth, there will be
this, so this will be a good evidence of the sincerity of our other
graces. He that relents toward his brother, thereby shows that he
repents toward his God. Those which in the prayer are called
debts, are here called trespasses, debts of injury,
wrongs done to us in our bodies, goods, or reputation:
trespasses is an extenuating term for offences,
paraptomata—stumbles, slips, falls. Note, It
is a good evidence, and a good help of our forgiving others, to
call the injuries done us by a mollifying, excusing name. Call them
not treasons, but trespasses; not wilful injuries,
but casual inadvertencies; peradventure it was an oversight
(
2. In a threatening. "But if you forgive
not those that have injured you, that is a bad sign you have
not the other requisite conditions, but are altogether unqualified
for pardon: and therefore your Father, whom you call Father,
and who, as a father, offers you his grace upon reasonable terms,
will nevertheless not forgive you. And if other grace be
sincere, and yet you be defective greatly in forgiving, you cannot
expect the comfort of your pardon, but to have your spirit brought
down by some affliction or other to comply with this duty." Note,
Those who would have found mercy with God must show mercy to their
brethren; no can we expect that he should stretch out the hands of
his favour to us, unless we lift up to him pure hands, without
wrath,
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
We are here cautioned against hypocrisy in fasting, as before in almsgiving, and in prayer.
I. It is here supposed that religious
fasting is a duty required of the disciples of Christ, when God, in
his providence, calls to it, and when the case of their own souls
upon any account requires it; when the bridegroom is taken away,
then shall they fast,
II. We are cautioned not to do this as the hypocrites did it, lest we lose the reward of it; and the more difficulty attends the duty, the greater loss it is to lose the reward of it.
Now, 1. The hypocrites pretended
fasting, when there was nothing of that contrition or humiliation
of soul in them, which is the life and soul of the duty. Theirs
were mock-fasts, the show and shadow without the substance; they
took on them to be more humbled than really they were, and so
endeavored to put a cheat upon God, than which they could not put a
greater affront upon him. The fast that God has chosen, is a day
to afflict the soul, not to hang down the head like a bulrush,
nor for a man to spread sackcloth and ashes under him; we
are quite mistaken if we call this a fast,
2. They proclaimed their fasting, and managed it so that all who saw them might take notice that it was a fasting-day with them. Even on these days they appeared in the streets, whereas they should have been in their closets; and the affected a downcast look, a melancholy countenance, a slow and solemn pace; and perfectly disfigured themselves, that men might see how often they fasted, and might extol them as devout, mortified men. Note, It is sad that men, who have, in some measure, mastered their pleasure, which is sensual wickedness, should be ruined by their pride, which is spiritual wickedness, and no less dangerous. Here also they have their reward, that praise and applause of men which they court and covet so much; they have it, and it is their all.
III. We are directed how to manage a
private fast; we must keep it in private,
19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also. 22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
Worldly-mindedness is as common and as fatal a symptom of hypocrisy as any other, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a visible and passable profession of religion, than by this; and therefore Christ, having warned us against coveting the praise of men, proceeds next to warn us against coveting the wealth of the world; in this also we must take heed, lest we be as the hypocrites are, and do as they do: the fundamental error that they are guilty of is, that they choose the world for their reward; we must therefore take heed of hypocrisy and worldly-mindedness, in the choice we make of our treasure, our end, and our masters.
I. In choosing the treasure we
lay up. Something or other every man has which he makes his
treasure, his portion, which his heart is upon, to which he
carries all he can get, and which he depends upon for futurity. It
is that good, that chief good, which Solomon speaks of with
such an emphasis,
1. A good caution against making
the things that are seen, that are temporal, our best
things, and placing our happiness in them. Lay not up for
yourselves treasures upon earth. Christ's disciples had left
all to follow him, let them still keep in the same good mind. A
treasure is an abundance of something that is in itself, at
least in our opinion, precious and valuable, and likely to stand us
in stead hereafter. Now we must not lay up our treasures on
earth, that is, (1.) We must not count these things the best
things, nor the most valuable in themselves, nor the most
serviceable to us: we must not call them glory, as Laban's sons
did, but see and own that they have no glory in comparison with
the glory that excelleth. (2.) We must not covet an
abundance of these things, nor be still grasping at more and more
of them, and adding to them, as men do to that which is their
treasure, as never knowing when we have enough. (3.) We must not
confide in them for futurity, to be our security and supply in time
to come; we must not say to the gold, Thou art my hope. (4.)
We must not content ourselves with them, as all we need or desire:
we must be content with a little for our passage, but not with all
for our portion. These things must not be made our
consolation (
2. Here is a good reason given why
we should not look upon any thing on earth as our
treasure, because it is liable to loss and decay: (1.) From
corruption within. That which is treasure upon earth moth and
rust do corrupt. If the treasure be laid up in fine
clothes, the moth frets them, and they are gone and spoiled
insensibly, when we thought them most securely laid up. If it be in
corn or other eatables, as his was who had his barns full
(
3. Good counsel, to make the joys and glories of the other world, those things not seen that are eternal, our best things, and to place our happiness in them. Lay up for yourselves treasures in heaven. Note, (1.) There are treasures in heaven, as sure as there are on this earth; and those in heaven are the only true treasures, the riches and glories and pleasures that are at God's right hand, which those that are sanctified truly arrive at, when they come to be sanctified perfectly. (2.) It is our wisdom to lay up our treasure in those treasures; to give all diligence to make sure our title to eternal life through Jesus Christ, and to depend upon that as our happiness, and look upon all things here below with a holy contempt, as not worthy to be compared with it. We must firmly believe there is such a happiness, and resolve to be content with that, and to be content with nothing short of it. If we thus make those treasures ours, they are laid up, and we may trust God to keep them safe for us; thither let us then refer all our designs, and extend all our desires; thither let us send before our best efforts and best affections. Let us not burthen ourselves with the cash of this world, which will but load and defile us, and be liable to sink us, but lay up in store good securities. The promises are bills of exchange, by which all true believers return their treasure to heaven, payable in the future state: and thus we make that sure that will be made sure. (3.) It is a great encouragement to us to lay up our treasure in heaven, that there it is safe; it will not decay of itself, no moth nor rust will corrupt it; nor can we be by force or fraud deprived of it; thieves do not break through and steal. It is a happiness above and beyond the changes and chances of time, an inheritance incorruptible.
4. A good reason why we should thus
choose, and an evidence that we have done so (
This direction about laying up our
treasure, may very fitly be applied to the foregoing
caution, of not doing what we do in religion to be seen of
men. Our treasure is our alms, prayers, and fastings,
and the reward of them; if we have done these only to gain the
applause of men, we have laid up this treasure on earth,
have lodged it in the hands of men, and must never expect to hear
any further of it. Now it is folly to do this, for the praise of
men we covet so much is liable to corruption: it will soon be
rusted, and moth-eaten, and tarnished; a little folly, like a dead
fly, will spoil it all,
II. We must take heed of hypocrisy and
worldly-mindedness in choosing the end we look at. Our
concern as to this is represented by two sorts of eyes which men
have, a single eye and an evil eye,
1. The eye, that is, the
heart (so some) if that be
single—haplous—free and bountiful (so
the word is frequently rendered, as
2. The eye, that is, the
understanding (so some); the practical judgment, the
conscience, which is to the other faculties of the soul, as the
eye is to the body, to guide and direct their motions;
now if this eye be single, if it make a true and right
judgment, and discern things that differ, especially in the great
concern of laying up the treasure so as to choose aright in
that, it will rightly guide the affections and actions, which will
all be full of the light of grace and comfort; but if
this be evil and corrupt, and instead of leading the inferior
powers, is led, and bribed, and biassed by them, if this be
erroneous and misinformed, the heart and life must needs be full
of darkness, and the whole conversation corrupt. They that
will not understand, are said to walk on in darkness,
3. The eye, that is, the aims
and intentions; by the eye we set our end before us,
the mark we shoot at, the place we go to, we keep that in view, and
direct our motion accordingly; in every thing we do in religion;
there is something or other that we have in our eye; now
if our eye be single, if we aim honestly, fix right ends,
and move rightly towards them, if we aim purely and only at the
glory of God, seek his honor and favour, and direct all entirely to
him, then the eye is single; Paul's was so when he said,
To me to live is Christ; and if we be right here, the
whole body will be full of light, all the actions will be
regular and gracious, pleasing to God and comfortable to ourselves;
but if this eye be evil, if, instead of aiming only at the
glory of God, and our acceptance with him, we look aside at the
applause of men, and while we profess to honour God, contrive to
honour ourselves, and seek our own things under colour of
seeking the things of Christ, this spoils all, the whole
conversation will be perverse and unsteady, and the foundations
being thus out of course, there can be nothing but confusion and
every evil work in the superstructure. Draw the lines from the
circumference to any other point but the centre, and they will
cross. If the light that is in thee be not only dim, but
darkness itself, it is a fundamental error, and destructive
to all that follows. The end specifies the action. It is of the
last importance in religion, that we be right in our aims, and make
eternal things, not temporal, our scope,
III. We must take heed of hypocrisy and
worldly-mindedness in choosing the master we serve,
1. A general maxim laid down; it is likely it was a proverb among the Jews, No man can serve two masters, much less two gods; for their commands will some time or other cross or contradict one another, and their occasions interfere. While two masters go together, a servant may follow them both; but when they part, you will see to which he belongs; he cannot love, and observe, and cleave to both as he should. If to the one, not to the other; either this or that must be comparatively hated and despised. This truth is plain enough in common cases.
2. The application of it to the business in
hand. Ye cannot serve God and Mammon. Mammon is a
Syriac word, that signifies gain; so that whatever in this world
is, or is accounted by us to be, gain (
25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
There is scarcely any one sin against which our Lord Jesus more largely and earnestly warns his disciples, or against which he arms them with more variety of arguments, than the sin of disquieting, distracting, distrustful cares about the things of life, which are a bad sign that both the treasure and the heart are on the earth; and therefore he thus largely insists upon it. Here is,
I. The prohibition laid down. It is the
counsel and command of the Lord Jesus, that we take no
thought about the things of this world; I say unto you.
He says it as our Lawgiver, and the Sovereign of our hearts; he
says it as our Comforter, and the Helper of our joy. What is it
that he says? It is this, and he that hath ears to hear, let him
hear it. Take no thought for your life, nor yet for your body
(
But the thought here forbidden is,
1. A disquieting, tormenting thought, which hurries the mind
hither and thither, and hangs it in suspense; which disturbs our
joy in God, and is a damp upon our hope in him; which breaks the
sleep, and hinders our enjoyment of ourselves, of our friends, and
of what God has given us. 2. A distrustful, unbelieving
thought. God has promised to provide for those that are his
all things needful for life as well as godliness, the life that
now is, food and a covering: not dainties, but necessaries. He
never said, "They shall be feasted," but, "Verily, they shall be
fed." Now an inordinate care for time to come, and fear of
wanting those supplies, spring from a disbelief of these promises,
and of the wisdom and goodness of Divine Providence; and that is
the evil of it. As to present sustenance, we may and must use
lawful means to get it, else we tempt God; we must be diligent in
our callings, and prudent in proportioning our expenses to what we
have, and we must pray for daily bread; and if all other
means fail, we may and must ask relief of those that are able to
give it. He was none of the best of men that said, To beg I am
ashamed (
(1.) Take no thought for your life. Life is our greatest concern for this world; All that a man has will he give for his life; yet take no thought about it. [1.] Not about the continuance of it; refer it to God to lengthen or shorten it as he pleases; my times are in thy hand, and they are in a good hand. [2.] Not about the comforts of this life; refer it to God to embitter or sweeten it as he pleases. We must not be solicitous, no not about the necessary support of this life, food and raiment; these God has promised, and therefore we may more confidently expect; say not, What shall we eat? It is the language of one at a loss, and almost despairing; whereas, though many good people have the prospect of little, yet there are few but have present support.
(2.) Take no thought for the morrow, for the time to come. Be not solicitous for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of to-morrow, so we must not care for to-morrow, or the events of it.
II. The reasons and arguments to enforce this prohibition. One would think the command of Christ was enough to restrain us from this foolish sin of disquieting, distrustful care, independently of the comfort of our own souls, which is so nearly concerned; but to show how much the heart of Christ is upon it, and what pleasures he takes in those that hope in his mercy, the command is backed with the most powerful arguments. If reason may but rule us, surely we shall ease ourselves of these thorns. To free us from anxious thoughts, and to expel them, Christ here suggests to us comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. Consider then,
1. Is not the life more than meat, and
the body than raiment?
2. Behold the fowls of the air, and
consider the lilies of the field. Here is an argument taken
from God's common providence toward the inferior creatures, and
their dependence, according to their capacities, upon that
providence. A fine pass fallen man has come to, that he must be
sent to school to the fowls of the air, and that they must
teach him!
(1.) Look upon the fowls, and learn
to trust God for food (
[1.] Observe the providence of God
concerning them. Look upon them, and receive instruction. There are
various sorts of fowls; they are numerous, some of them ravenous,
but they are all fed, and fed with food convenient for them; it is
rare that any of them perish for want of food, even in winter, and
there goes no little to feed them all the year round. The fowls, as
they are least serviceable to man, so they are least within his
care; men often feed upon them, but seldom feed them; yet they are
fed, we know not how, and some of them fed best in the hardest
weather; and it is your heavenly Father that feeds them; he
knows all the wild fowls of the mountains, better than you
know the tame ones at your own barn-door,
[2.] Improve this for your encouragement to
trust in God. Are ye not much better than they? Yes,
certainly you are. Note, The heirs of heaven are much better
than the fowls of heaven; nobler and more excellent beings,
and, by faith, they soar higher; they are of a better nature and
nurture, wiser than the fowls of heaven (
(2.) Look upon the lilies, and learn
to trust God for raiment. That is another part of our care,
what we shall put on; for decency, to cover us; for defence,
to keep us warm; yea, and, with many, for dignity and ornament, to
make them look great and fine; and so much concerned are they for
gaiety and variety in their clothing, that this care returns almost
as often as that for their daily bread. Now to ease us of this
care, let us consider the lilies of the field; not only
look upon them (every eyes does that with pleasure), but
consider them. Note, There is a great deal of good to be
learned from what we see every day, if we would but consider it,
[1.] Consider how frail the lilies
are; they are the grass of the field. Lilies, though
distinguished by their colours, are still but grass. Thus
all flesh is grass: though some in the endowments of body
and mind are as lilies, much admired, still they are grass; the
grass of the field in nature and constitution; they stand upon the
same level with others. Man's days, at best, are as grass,
as the flower of the grass
[2.] Consider how free from care the
lilies are: they toil not as men do, to earn clothing; as
servants, to earn their liveries; neither do they spin, as
women do, to make clothing. It does not follow that we must
therefore neglect, or do carelessly, the proper business of this
life; it is the praise of the virtuous woman, that she lays her
hand to the spindle, makes fine linen and sells it,
[3.] Consider how fair, how
fine the lilies are; how they grow; what they grow
from. The root of the lily or tulip, as other bulbous roots,
is, in winter, lost and buried under ground, yet, when spring
returns, it appears, and starts up in a little time; hence it is
promised to God's Israel, that they should grow as the lily,
[4.] Consider how instructive all this is
to us,
First, As to fine clothing,
this teaches us not to care for it at all, not to covet it, nor to
be proud of it, not to make the putting on of apparel our
adorning, for after all our care in this the lilies will far
outdo us; we cannot dress so fine as they do, why then should we
attempt to vie with them? Their adorning will soon perish, and so
will ours; they fade—are to-day, and to-morrow are
cast, as other rubbish, into the oven; and the clothes
we are proud of are wearing out, the gloss is soon gone, the color
fades, the shape goes out of fashion, or in awhile the garment
itself is worn out; such is man in all his pomp (
Secondly, As to necessary
clothing; this teaches us to cast the care of it upon
God—Jehovah-jireh; trust him that clothes the lilies, to provide
for you what you shall put on. If he give such fine clothes
to the grass, much more will he give fitting clothes to his own
children; clothes that shall be warm upon them, not only when he
quieteth the earth with the south wind, but when he disquiets
it with the north wind,
3. Which of you, the wisest, the
strongest of you, by taking thought, can add one cubit to his
stature? (
4. After all these things do the
Gentiles seek,
5. Your heavenly Father knows ye have
need of all these things; these necessary things, food and
raiment; he knows our wants better than we do ourselves; though he
be in heaven, and his children on earth, he observes what the least
and poorest of them has occasion for (
6. Seek first the kingdom of God, and
his righteousness, and all these things shall be added unto
you.
[1.] The great duty required: it is the sum
and substance of our whole duty: "Seek first the kingdom of
God, mind religion as your great and principle concern." Our
duty is to seek; to desire, pursue, and aim at these things; it is
a word that has in it much of the constitution of the new covenant
in favour of us; though we have not attained, but in many
things fail and come short, sincere seeking (a careful concern and
an earnest endeavor) is accepted. Now observe, First, The
object of this seeking; The kingdom of God, and his
righteousness; we must mind heaven as our end, and holiness as
our way. "Seek the comforts of the kingdom of grace and glory as
your felicity. Aim at the kingdom of heaven; press towards
it; give diligence to make it sure; resolve not to take up short of
it; seek for this glory, honour, and immortality; prefer heaven and
heavenly blessings far before earth and earthly delights." We make
nothing of our religion, if we do not make heaven of it. And with
the happiness of this kingdom, seek the righteousness
of it; God's righteousness, the righteousness which he
requires to be wrought in us, and wrought by us, such
as exceeds that of the scribes and Pharisees; we must follow
peace and holiness,
[2.] The gracious promise annexed; all
these things, the necessary supports of life, shall be added
unto you; shall be given over and above; so it is in the
margin. You shall have what you seek, the kingdom of God and his
righteousness, for never any sought in vain, that sought
in earnest; and besides that, you shall have food and
raiment, by way of overplus; as he that buys goods has paper and
packthread given him in the bargain. Godliness has the promise
of the life that now is,
7. The morrow shall take thought for the
things of itself: sufficient unto the day is the evil
thereof,
(1.) That thoughtfulness for the
morrow is needless; Let the morrow take thought for the
things of itself. If wants and troubles be renewed with the
day, there are aids and provisions renewed likewise;
compassions, that are new every morning,
(2.) That thoughtfulness for the morrow is one of those foolish and hurtful lusts, which those that will be rich fall into, and one of the many sorrows, wherewith they pierce themselves through. Sufficient unto the day is the evil thereof. This present day has trouble enough attending it, we need not accumulate burthens by anticipating our trouble, nor borrow perplexities from to-morrow's evils to add to those of this day. It is uncertain what to-morrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly it is to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehension of troubles, than God has made it by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us.
This chapter continues and concludes Christ's
sermon on the mount, which is purely practical, directing us to
order our conversation aright, both toward God and man; for the
design of the Christian religion is to make men good, every way
good. We have, I. Some rules concerning censure and reproof,
1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here,
I. A caution against judging
1. The prohibition; Judge not. We
must judge ourselves, and judge our own acts, but we must not judge
our brother, not magisterially assume such an authority over
others, as we allow not them over us: since our rule is, to be
subject to one another. Be not many masters,
2. The reason to enforce this prohibition.
That ye be not judged. This intimates, (1.) That if we
presume to judge others, we may expect to be ourselves judged. He
who usurps the bench, shall be called to the bar; he shall be
judged of men; commonly none are more censured, than those who are
most censorious; every one will have a stone to throw at them; he
who, like Ishmael, has his hand, his tongue, against every
man, shall, like him, have every man's hand and tongue
against him (
The judging of those that judge others is
according to the law of retaliation; With what judgment ye
judge, ye shall be judged,
II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here,
1. It is not every one who is fit to
reprove. Those who are themselves guilty of the same faults of
which they accuse others, or of worse, bring shame upon themselves,
and are not likely to do good to those whom they reprove,
(1.) A just reproof to the censorious, who
quarrel with their brother for small faults, while they allow
themselves in great ones; who are quick-sighted to spy a
mote in his eye, but are not sensible of a beam in their
own; nay, and will be very officious to pull out the mote
out of his eye, when they are as unfit to do it as if they were
themselves quite blind. Note, [1.] There are degrees in sin: some
sins are comparatively but as motes, others as beams;
some as a gnat, others as a camel: not that there is
any sin little, for there is no little God to sin against; if it be
a mote (or splinter, for so it might better be read),
it is in the eye; if a gnat, it is in the throat; both
painful and perilous, and we cannot be easy or well till they are
got out. [2.] Our own sins ought to appear greater to us than the
same sins in others: 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; for the sins
of others must be extenuated, but our own aggravated. [3.] There
are many that have beams in their own eyes, and yet do not
consider it. They are under the guilt and dominion of very great
sins, and yet are not aware of it, but justify themselves, as if
they needed no repentance nor reformation; it is as strange that a
man can be in such a sinful, miserable condition, and not be aware
of it, as that a man should have a beam in him eye, and not
consider it; but the god of this world so artfully blinds their
minds, that notwithstanding, with great assurance, they say, We
see. [4.] It is common for those who are most sinful
themselves, and least sensible of it, to be most forward and free
in judging and censuring others: the Pharisees, who were most
haughty in justifying themselves, were most scornful in condemning
others. They were severe upon Christ's disciples for eating with
unwashen hands, which was scarcely a mote, while they
encouraged men in a contempt of their parents, which was a
beam. Pride and uncharitableness are commonly beams
in the eyes of those that pretend to be critical and nice in their
censures of others. Nay, many are guilty of that secret, which they
have the face to punish in others when it is discovered. Cogita
tecum, fortasse vitium de quo quereris, si te diligenter
excusseris, in sinu invenies; inique publico irasceris crimini
tuo—Reflect that perhaps the fault of which you complain, might,
on a strict examination, be discovered in yourself; and that it
would be unjust publicly to express indignation against your own
crime. Seneca, de Beneficiis. But, [5.] Men's being so
severe upon the faults of others, while they are indulgent of their
own, is a mark of hypocrisy. Thou hypocrite,
(2.) Here is a good rule for reprovers,
2. It is not every one that is fit to be
reproved; Give not that which is holy unto the dogs,
7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent? 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
Our Saviour, in the foregoing chapter, had spoken of prayer as a commanded duty, by which God is honoured, and which, if done aright, shall be rewarded; here he speaks of it as the appointed means of obtaining what we need, especially grace to obey the precepts he had given, some of which are so displeasing to flesh and blood.
I. Here is a precept in three words to the
same purport, Ask, Seek, Knock (
II. Here is a promised annexed: our labour in prayer, if indeed we do labour in it, shall not be in vain: where God finds a praying heart, he will be found a prayer-hearing God; he shall give thee an answer of peace. The precept is threefold, ask, seek, knock; there is precept upon precept; but the promise is sixfold, line upon line, for our encouragement; because a firm belief of the promise would make us cheerful and constant in our obedience. Now here,
1. The promise is made, and made so as
exactly to answer the precept,
2. It is repeated,
3. It is illustrated, by a similitude taken
from earthly parents, and their innate readiness to give their
children what they ask. Christ appeals to his hearers, What man
is there of you, though never so morose and ill-humoured,
whom if his son ask bread, will he give him a stone?
(1.) To direct our prayers and
expectations. [1.] We must come to God, as children to a Father
in heaven, with reverence and confidence. How naturally does a
child in want or distress run to the father with its complaints;
My head, my head; thus should the new nature send us to God
for supports and supplies. [2.] We must come to him for good
things, for those he gives to them that ask him; which
teaches us to refer ourselves to him; we know not what is good for
ourselves (
(2.) To encourage our prayers and
expectations. We may hope that we shall not be denied and
disappointed: we shall not have a stone for bread, to
break our teeth (though we have a hard crust to employ our teeth),
nor a serpent for a fish, to sting us; we have reason
indeed to fear it, because we deserve it, but God will be better to
us than the desert of our sins. The world often gives stones for
bread, and serpents for fish, but God never does; nay,
we shall be heard and answered, for children are by their parents.
[1.] God has put into the hearts of parents a compassionate
inclination to succour and supply their children, according to
their need. Even those that have had little conscience of duty, yet
have done it, as it were by instinct. No law was ever thought
necessary to oblige parents to maintain their legitimate children,
nor, in Solomon's time, their illegitimate ones. [2.] He has
assumed the relation of a Father to us, and owns us for his
children; that from the readiness we find in ourselves to relieve
our children, we may be encouraged to apply ourselves to him for
relief. What love and tenderness fathers have are from him; not
from nature but from the God of nature; and therefore they must
needs be infinitely greater in himself. He compares his concern for
his people to that of a father for his children (
12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. 13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Our Lord Jesus here presses upon us that righteousness towards men which is an essential branch of true religion, and that religion towards God which is an essential branch of universal righteousness.
I. We must make righteousness our rule, and
be ruled by it,
1. The rule of justice laid down; Whatsoever ye would that men should do to you, do you even so to them. Christ came to teach us, not only what we are to know and believe, but what we are to do; what we are to do, not only toward God, but toward men; not only towards our fellow-disciples, those of our party and persuasion, but towards men in general, all with whom we have to do. The golden rule of equity is, to do to others as we would they should do to us. Alexander Severus, a heathen emperor, was a great admirer of this rule, had it written upon the walls of his closet, often quoted it in giving judgment, honoured Christ, and favoured Christians for the sake of it. Quod tibi, hoc alteri—do to others as you would they should do to you. Take it negatively (Quod tibi fieri non vis, ne alteri feceris), or positively, it comes all to the same. We must not do to others the evil they have done us, nor the evil which they would do to us, if it were in their power; nor may we do that which we think, if it were done to us, we could bear contentedly, but what we desire should be done to us. This is grounded upon that great commandment, Thou shalt love thy neighbor as thyself. As we must bear the same affection to our neighbour that we would have borne to ourselves, so we must do the same good offices. The meaning of this rule lies in three things. (1.) We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable: the appeal is made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation, when it is our own case. (2.) We must put other people upon the level with ourselves, and reckon we are as much obliged to them, as they to us. We are as much bound to the duty of justice as they, and they as much entitled to the benefit of it as we. (3.) We must, in our dealings with men, suppose ourselves in the same particular case and circumstances with those we have to do with, and deal accordingly. If I were making such a one's bargain, labouring under such a one's infirmity and affliction, how should I desire and expect to be treated? And this is a just supposition, because we know not how soon their case may really be ours: at least we may fear, lest God by his judgments should do to us as we have done to others, if we have not done as we would be done by.
2. A reason given to enforce this rule;
This is the law and the prophets. It is the summary of that
second great commandment, which is one of the two, on which hang
all the law and the prophets,
II. We must make religion our business, and
be intent upon it; we must be strict and circumspect in our
conversation, which is here represented to us as entering in at a
strait gate, and walking on in a narrow way,
1. The account that is given of the bad way of sin, and the good way of holiness. There are but two ways, right and wrong, good and evil; the way to heaven, and the way to hell; in the one of which we are all of us walking: no middle place hereafter, no middle way now: the distinction of the children of men into saints and sinners, godly and ungodly, will swallow up all to eternity.
Here is, (1.) An account given us of the way of sin and sinners; both what is the best, and what is the worst of it.
[1.] That which allures multitudes into it, and keeps them in it; the gate is wide, and the way broad, and there are many travellers in that way. First, "You will have abundance of liberty in that way; the gate is wide, and stands wide open to tempt those that go right on their way. You may go in at this gate with all your lusts about you; it gives no check to your appetites, to your passions: you may walk in the way of your heart, and in the sight of your eyes; that gives room enough." It is a broad way, for there is nothing to hedge in those that walk in it, but they wander endlessly; a broad way, for there are many paths in it; there is choice of sinful ways, contrary to each other, but all paths in this broad way. Secondly, "You will have abundance of company in that way: many there be that go in at this gate, and walk in this way." If we follow the multitude, it will be to do evil: if we go with the crowd, it will be the wrong way. It is natural for us to incline to go down the stream, and do as the most do; but it is too great a compliment, to be willing to be damned for company, and to go to hell with them, because they will not go to heaven with us: if many perish, we should be the more cautious.
[2.] That which should affright us all from it is, that it leads to destruction. Death, eternal death, is at the end of it (and the way of sin tends to it),—everlasting destruction from the presence of the Lord. Whether it be the high way of open profaneness, or the back way of close hypocrisy, if it be a way of sin, it will be our ruin, if we repent not.
(2.) Here is an account given us of the way of holiness.
[1.] What there is in it that frightens many from it; let us know the worst of it, that we may sit down and count the cost. Christ deals faithfully with us, and tells us,
First, That the gate is
strait. Conversion and regeneration are the gate, by
which we enter into this way, in which we begin a life of faith and
serious godliness; out of a state of sin into a state of grace we
must pass, by the new birth,
Secondly, That the way is narrow. We are not in heaven as soon as we have got through the strait gate, nor in Canaan as soon as we have got through the Red Sea; no, we must go through a wilderness, must travel a narrow way, hedged in by the divine law, which is exceedingly broad, and that makes the way narrow; self must be denied, the body kept under, corruptions mortified, that are as a right eye and a right hand; daily temptations must be resisted; duties must be done that are against our inclination. We must endure hardness, must wrestle and be in an agony, must watch in all things, and walk with care and circumspection. We must go through much tribulation. It is hodos tethlimmene—an afflicted way, a way hedged about with thorns; blessed be God, it is not hedged up. The bodies we carry about with us, and the corruptions remaining in us, make the way of our duty difficult; but, as the understanding and will grow more and more sound, it will open and enlarge, and grow more and more pleasant.
Thirdly, The gate being so strait
and the way so narrow, it is not strange that there are but
few that find it, and choose it. Many pass it by, through
carelessness; they will not be at the pains to find it; they are
well as they are, and see no need to change their way. Others look
upon it, but shun it; they like not to be so limited and
restrained. Those that are going to heaven are but few, compared to
those that are going to hell; a remnant, a little flock, like the
grape-gleanings of the vintage; as the eight that were saved in the
ark,
[2.] Let us see what there is in this way,
which, notwithstanding this, should invite us all to it; 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 reconcile us to all the difficulties
and inconveniences of the road. Life and godliness are put together
(
2. The great concern and duty of every one
of us, in consideration of all this; Enter ye in at the strait
gate. The matter is fairly stated; life and death, good and
evil, are set before us; both the ways, and both the ends: now let
the matter be taken entire, and considered impartially, and then
choose you this day which you will walk in; nay, the matter
determines itself, and will not admit of a debate. No man, in his
wits, would choose to go to the gallows, because it is a smooth,
pleasant way to it, nor refuse the offer of a palace and a throne,
because it is a rough, dirty way to it; yet such absurdities as
these are men guilty of, in the concerns of their souls. Delay not,
therefore; deliberate not any longer, but enter ye in at the
strait gate; knock at it by sincere and constant prayers
and endeavors, and it shall be opened; nay, a wide door
shall be opened, and an effectual one. It is true, we can neither
go in, nor go on, without the assistance of divine grace; but it is
as true, that grace is freely offered, and shall not be wanting to
those that seek it, and submit to it. Conversion is hard work, but
it is needful, and, blessed be God, it is not impossible if we
strive,
15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.
We have here a caution against false
prophets, to take heed that we be not deceived and imposed upon
by them. Prophets are properly such as foretel things to
come; there are some mentioned in the Old Testament, who pretended
to that without warrant, and the event disproved their pretensions,
as Zedekiah,
They are false teachers and false
prophets, 1. Who produce false commissions, who pretend to have
immediate warrant and direction from God to set up for
prophets, and to be divinely inspired, when they are not so.
Though their doctrine may be true, we are to beware of them
as false prophets. False apostles are those who say they
are apostles, and are not (
I. A good reason for this caution,
Beware of them, for they are wolves in sheep's
clothing,
1. We have need to be very cautious,
because their pretences are very fair and plausible, and such as
will deceive us, if we be not upon our guard. They come in
sheep's clothing, in the habit of prophets, which was
plain and coarse, and unwrought; they wear a rough garment to
deceive,
2. Because under these pretensions their
designs are very malicious and mischievous; inwardly they are
ravening wolves. Every hypocrite is a goat in
sheep's clothing; not only not a sheep, but the worst enemy the
sheep has, that comes not but to tear and devour, to scatter the
sheep (
II. Here is a good rule to go by in this
caution; we must prove all things (
1. The illustration of this comparison, of the fruit's being the discovery of the tree. You cannot always distinguish them by their bark and leaves, nor by the spreading of their boughs, but by their fruits ye shall know them. The fruit is according to the tree. Men may, in their professions, put a force upon their nature, and contradict their inward principles, but the stream and bent of their practices will agree with them. Christ insists upon this, the agreeableness between the fruit and the tree, which is such as that, (1.) If you know what the tree is, you may know what fruit to expect. Never look to gather grapes from thorns, nor figs from thistles; it is not in their nature to produce such fruits. An apple may be stuck, or a bunch of grapes may hang, upon a thorn; so may a good truth, a good word or action, be found in a bad man, but you may be sure it never grew there. Note, [1.] Corrupt, vicious, unsanctified hearts are like thorns and thistles, which came in with sin, are worthless, vexing, and for the fire at last. [2.] Good works are good fruit, like grapes and figs, pleasing to God and profitable to men. [3.] This good fruit is never to be expected from bad men, and more than a clean thing out of an unclean: they want an influencing acceptable principle. Out of an evil treasure will be brought forth evil things. (2.) On the other hand, if you know what the fruit is, you may, by that, perceive what the tree is. A good tree cannot bring forth evil fruit; and a corrupt tree cannot bring forth good fruit, nay, it cannot but bring forth evil fruit. But then that must be reckoned the fruit of the tree which it brings forth naturally and which is its genuine product—which it brings forth plentifully and constantly and which is its usual product. Men are known, not by particular acts, but by the course and tenour of their conversation, and by the more frequent acts, especially those that appear to be free, and most their own, and least under the influence of external motives and inducements.
2. The application of this to the false prophets.
(1.) By way of terror and threatening
(
(2.) By way of trial; By their fruits ye shall know them.
[1.] By the fruits of their persons,
their words and actions, and the course of their conversation. If
you would know whether they be right or not, observe how they live;
their works will testify for them or against them. The scribes and
Pharisees sat in Moses's chair, and taught the law, but they were
proud, and covetous, and false, and oppressive, and therefore
Christ warned him disciples to beware of them and of their
leaven,
[2.] By the fruits of their
doctrine; their fruits as prophets: not that this is the only way,
but it is one way, of trying doctrines, whether they be of
God or not. What do they tend to do? What affections and
practices will they lead those into, that embrace them? If the
doctrine be of God, it will tend to promote serious piety,
humility, charity, holiness, and love, with other Christian graces;
but if, on the contrary, the doctrines these prophets preach have a
manifest tendency to make people proud, worldly, and contentious,
to make them loose and careless in their conversations, unjust or
uncharitable, factious or disturbers of the public peace; if it
indulge carnal liberty, and take people off from governing
themselves and their families by the strict rules of the narrow
way, we may conclude, that this persuasion comes not of him
that calleth us,
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes.
We have here the conclusion of this long
and excellent sermon, the scope of which is to show the
indispensable necessity of obedience to the commands of Christ;
this is designed to clench the nail, that it might fix in a sure
place: he speaks this to his disciples, that sat at his feet
whenever he preached, and followed him wherever he went. Had he
sought his own praise among men, he would have said, that was
enough; but the religion he came to establish is in power, not in
word only (
I. He shows, by a plain remonstrance, that
an outward profession of religion, however remarkable, will not
bring us to heaven, unless there be a correspondent conversation,
1. Christ's law laid down,
(1.) That it will not suffice to say,
Lord, Lord; in word and tongue to own Christ for our Master,
and to make addresses to him, and professions of him accordingly:
in prayer to God, in discourse with men, we must call Christ,
Lord, Lord; we say well, for so he is
(
(2.) That it is necessary to our happiness
that we do the will of Christ, which is indeed the will
of his Father in heaven. The will of God, as
Christ's Father, is his will in the gospel, for there he is
made known, as the Father of our Lord Jesus Christ: and in
him our Father. Now this is his will, 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. If we
comply not with the will of God, we mock Christ in calling him
Lord, as those did who put on him a gorgeous robe, and said,
Hail, King of the Jews. Saying and doing are two things,
often parted in conversation of men: he that said, I go,
sir, stirred never a step (
2. The hypocrite's plea against the
strictness of this law, offering other things in lieu of obedience,
3. The rejection of this plea as frivolous.
The same that is the Law-Maker (
II. He shows, by a parable, that hearing
these sayings of Christ will not make us happy, if we do not make
conscience of doing them; but that if we hear them and do them, we
are blessed in our deed,
1. The hearers of Christ's word are here divided into two sorts; some that hear, and do what they hear; others that hear and do not. Christ preached now to a mixed multitude, and he thus separates them, one from the other, as he will at the great day, when all nations shall be gathered before him. Christ is still speaking from heaven by his word and Spirits, speaks by ministers, by providences, and of those that hear him there are two sorts.
(1.) Some that hear his sayings and do
them: blessed be God that there are any such, though
comparatively few. To hear Christ is not barely to give him the
hearing, but to obey him. Note, It highly concerns us all to do
what we hear of the saying of Christ. It is a mercy that we
hear his sayings: Blessed are those ears,
(2.) There are others who hear
Christ's sayings and do them not; their religion rests in
bare hearing, and goes no further; like children that have the
rickets, their heads swell with empty notions, and indigested
opinions, but their joints are weak, and they heavy and listless;
they neither can stir, nor care to stir, in any good duty; they
hear God's words, as if they desired to know his
ways, like a people that did righteousness, but they will
not do them,
2. These two sorts of hearers are here represented in their true characters, and the state of their case, under the comparison of two builders; one was wise, and built upon a rock, and his building stood in a storm; the other foolish, and built upon the sand, and his building fell.
Now, (1.) The general scope of this parable
teaches us that the only way to make sure work for our souls and
eternity is, to hear and do the sayings of the Lord Jesus,
these sayings of his in this sermon upon the mount, which is
wholly practical; some of them seem hard sayings to flesh and
blood, but they must be done; and thus we lay up in store a good
foundation for the time to come (
(2.) The particular parts of it teach us divers good lessons.
[1.] That we have every one of us a house to build, and that house is our hope for heaven. It ought to be our chief and constant care, to make our calling and election sure, and so we make our salvation sure; to secure a title to heaven's happiness, and then to get the comfortable evidence of it; to make it sure, and sure to ourselves, that when we fail, we shall be received into everlasting habitations. Many never mind this: it is the furthest thing from their thoughts; they are building for this world, as if they were to be here always, but take no care to build for another world. All who take upon them a profession of religion, profess to enquire, what they shall do to be saved; how they may get to heaven at last, and may have a well-grounded hope of it in the mean time.
[2.] That there is a rock provided
for us to build this house upon, and that rock is Christ. He
is laid for a foundation, and other foundation can no man
lay,
[3.] That there is a remnant, who by
hearing and doing the sayings of Christ, build their hopes
upon this Rock; and it is their wisdom. Christ is our only
Way to the Father, and the obedience of faith is our only
way to Christ: for to them that obey him, and to
them only, he becomes the Author of eternal
salvation. Those build upon Christ, who having sincerely
consented to him, as their Prince and Saviour, make it their
constant care to conform to all the rules of his holy religion, and
therein depend entirely upon him for assistance from God, and
acceptance with him, and count every thing but loss and
dung that they may win Christ, and be found in him. Building
upon a rock requires care and pains: they that would make
their calling and election sure, must give diligence.
They are wise builders who begin to build so as they may be
able to finish (
[4.] That there are many who profess that
they hope to go to heaven, but despise this Rock, and build
their hopes upon the sand; which is done without much pains,
but it is their folly. Every thing besides Christ is sand. Some
build their hopes upon their worldly prosperity, as if they were a
sure token of God's favour,
[5.] That there is a storm coming, that
will try what our hopes are bottomed on; will try every man's
work (
[6.] That those hopes which are built upon
Christ the Rock will stand, and will stand the builder in stead
when the storm comes; they will be his preservation, both from
desertion, and from prevailing disquiet. His profession will not
wither; his comforts will not fail; they will be his strength and
song, as an anchor of the soul, sure and steadfast. When he
comes to the last encounter, those hopes will take off the terror
of death and the grave; will carry him cheerfully through that dark
valley; will be approved by the Judge; will stand the test of the
great day; and will be crowned with endless glory,
[7.] That those hopes which foolish
builders ground upon any thing but Christ, will certainly fail them
on a stormy day; will yield them no true comfort and satisfaction
in trouble, in the hour of death, and in the day of judgment; will
be no fence against temptations to apostacy, in a time of
persecution. When God takes away the soul, where is the hope of
the hypocrite?
III. In the
The evangelist having, in the foregoing chapters,
given us a specimen of our Lord's preaching, proceeds now to give
some instances of the miracles he wrought, which prove him a
Teacher come from God, and the great Healer of a diseased world. In
this chapter we have, I. Christ's cleansing of a leper,
1 When he was come down from the mountain, great multitudes followed him. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
The first verse refers to the close of the foregoing sermon: the people that heard him were astonished at his doctrine; and the effect was, that when he came down from the mountain, great multitudes followed him; though he was so strict a Lawgiver, and so faithful a Reprover, they diligently attended him, and were loth to disperse, and go from him. Note, They to whom Christ has manifested himself, cannot but desire to be better acquainted with him. They who know much of Christ should covet to know more; and then shall we know, if we thus follow on to know the Lord. It is pleasing to see people so well affected to Christ, as to think they can never hear enough of him; so well affected to the best things, as thus to flock after good preaching, and to follow the Lamb withersoever he goes. Now was Jacob's prophecy concerning the Messiah fulfilled, that unto him shall the gathering of the people be; yet they who gathered to him did not cleave to him. They who followed him closely and constantly were but few, compared with the multitudes that were but followers at large.
In
I. The leper's address to Christ. If this happened, as it is here placed, after the sermon on the mount, we may suppose that the leper, though shut out by his disease from the cities of Israel, yet got within hearing of Christ's sermon, and was encouraged by it to make his application to him; for he that taught as one having authority, could heal so; and therefore he came and worshipped him, as one clothed with a divine power. His address is, Lord, if thou wilt, thou canst make me clean. The cleaning of him may be considered,
1. As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power, for his power in them is unlimited by a regard to his glory and our good: when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable.
2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out from communion with God, to which that we maybe restored, it is necessary that we be cleansed from this leprosy, and this ought to be our great concern. Now observe, It is our comfort when we apply ourselves to Christ, as the great Physician, that if he will, he can make us clean; and we should, with an humble, believing boldness, go to him and tell him so. That is, (1.) We must rest ourselves upon his power; we must be confident of this, that Christ can make us clean. No guilt is so great but that there is a sufficiency in his righteousness to atone for it; no corruption so strong, but there is a sufficiency in his grace to subdue it. God would not appoint a physician to his hospital that is not par negotio—every way qualified for the undertaking. (2.) We must recommend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour; "Lord, if thou wilt. I throw myself at thy feet, and if I perish, I will perish there."
II. Christ's answer to this address, which
was very kind,
1. He put forth his hand and touched him. The leprosy was a noisome, loathsome disease, yet Christ touched him; for he did not disdain to converse with publicans and sinners, to do them good. There was a ceremonial pollution contracted by the touch of a leper; but Christ would show, that when he conversed with sinners, he was in no danger of being infected by them, for the prince of this world had nothing in him. If we touch pitch, we are defiled; but Christ was separate from sinners, even when he lived among them.
2. He said, I will, be thou clean. He did not say, as Elisha to Naaman, Go, wash in Jordan; did not put him upon a tedious, troublesome, chargeable course of a physic, but spake the word and healed him. (1.) Here is a word of kindness, I will; I am as willing to help thee, as thou art to be helped. Note, They who by faith apply themselves to Christ for mercy and grace, may be sure that he is willing, freely willing, to give them the mercy and grace they come to him for. Christ is a Physician, that does not need to be sought for, he is always in the way; does not need to be urged, while we are yet speaking, he hears; does not need to be feed, he heals freely, not for price nor reward. He has given all possible demonstration, that he is as willing as he is able to save sinners. (2.) A word of power, Be thou clean. Both a power of authority, and a power of energy, are exerted in this word. Christ heals by a word of command to us; Be thou clean; "Be willing to be clean, and use the means; cleanse thyself from all filthiness;" but there goes along with this a word of command concerning us, a word that does the work; I will that thou be clean. Such a word as this is necessary to the cure, and effectual for it; and the Almighty grace which speaks it, shall not be wanting to those who truly desire it.
III. The happy change hereby wrought:
Immediately his leprosy was cleansed. Nature works
gradually, but the God of nature works immediately; he speaks it,
it is done; and yet he works effectually; he commands, and it
stands fast. One of the first miracles Moses wrought, was
curing himself of a leprosy (
IV. The after-directions Christ gave him. It is fit that they who are cured by Christ should ever after be ruled by him.
1. See thou tell no man; "Tell no man till thou has shown thyself to the priest, and he has pronounced thee clean; and so thou hast a legal proof, both that thou wast before a leper, and art now thoroughly cleansed." Christ would have his miracles to appear in their full light and evidence, and not to be published till they could appear so. Note, They that preach the truths of Christ should be able to prove them; to defend what they preach, and convince gainsayers. "Tell no man, till thou hast showed thyself to the priest, lest if he hear who cured thee, he should out of spite deny to give thee a certificate of the cure, and so keep thee under confinement." Such were the priests in Christ's time, that they who had any thing to do with them had need to have been as wise as serpents.
2. Go show thyself to the priest,
according to the law,
3. Offer the gift that Moses commanded, in token of thankfulness to God, and recompence to the priest for his pains; and this for a testimony unto them; either, (1.) Which Moses commanded for a testimony: the ceremonial laws were testimonies of God's authority over them, care of them, and of that grace which should afterwards be revealed. Or, (2.) "Do thou offer it for a testimony, and let the priest know who cleansed thee, and how; and it shall be a testimony, that there is one among them who does that which the high priest cannot do. Let it remain upon record as a witness of my power, and a testimony for me to them, if they will use it and improve it; but against them, if they will not:" for so Christ's word and works are testimonies.
5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
We have here an account of Christ's curing
the centurion's servant of a palsy. This was done at Capernaum,
where Christ now dwelt,
The persons Christ had now to do with were,
1. A centurion; he was a supplicant,
a Gentile, a Roman, an officer of the army; probably
commander-in-chief of that part of the Roman army which was
quartered at Capernaum, and kept garrison there. (1.) Though he was
a soldier (and a little piety commonly goes a great way with men of
that profession), yet he was a godly man; he was eminently so.
Note, God has his remnant among all sorts of people. No man's
calling or place in the world will be an excuse for his unbelief
and impiety; none shall say in the great day, I had been religious,
if I had not been a soldier; for such there are among the
ransomed of the Lord. And sometimes where grace conquers the
unlikely, it is more than a conqueror; this soldier that was good,
was very good. (2.) Though he was a Roman soldier, and his very
dwelling among the Jews was a badge of their subjection to the
Roman yoke, yet Christ, who was King of the Jews, favoured
him; and therein has taught us to do good to our enemies, and not
needlessly to interest ourselves in national enmities. (3.) Though
he was a Gentile, yet Christ countenanced him. It is true, he went
not to any of the Gentile towns (it was the land of Canaan that was
Immanuel's land,
2. The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest.
Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here,
I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks,
(1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out.
(2.) A charitable regard to his poor
servant. We read of many that came to Christ for their children,
but this is the only instance of one that came to him for a
servant: Lord, my servant lieth at home sick. Note, it is
the duty of masters to concern themselves for their servants, when
they are in affliction. The palsy disabled the servant for his
work, and made him as troublesome and tedious as any distemper
could, yet he did not turn him away when he was sick (as that
Amalekite did his servants,
2. Observe his great humility and
self-abasement. After Christ had intimated his readiness to come
and heal his servants (
3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but,
(1.) That he could cure him at a distance.
There needed not any physical contact, as in natural operations,
nor any application to the part affected; but the cure, he
believed, might be wrought, without bringing the physician and
patient together. We read afterwards of those, who brought the
man sick of the palsy to Christ, through much difficulty,
and set him before him; and Christ commended their faith for a
working faith. This centurion did not bring his man sick
of the palsy, and Christ commended his faith for a
trusting faith: true faith is accepted of Christ, though
variously appearing: Christ puts the best construction upon the
different methods of religion that people take, and thereby has
taught us to do so too. This centurion believed, and it is
undoubtedly true, that the power of Christ knows no limits, and
therefore nearness and distance are alike to him. Distance of place
cannot obstruct either the knowing or working of him that fills
all places. Am I a God at hand, says the Lord, and not a God afar
off?
(2.) That he could cure him with a
word, not send him a medicine, much less a charm; but
speak the word only, and I do not question but my servant
shall be healed. Herein he owns him to have a divine power, an
authority to command all the creatures and powers of nature, which
enables him to do whatsoever he pleases in the kingdom of nature;
as at first he raised that kingdom by an almighty word, when he
said, Let there be light. With men, saying and doing are two
things; but not so with Christ, who is therefore the Arm of the
Lord, because he is the eternal Word. His saying, Be
ye warmed and filled (
The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, &c. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them—dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend.
II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious.
1. He complies with his address at the
first word. He did but tell him his servant's case, and was going
on to beg a cure, when Christ prevented him, with this good word,
and comfortable word, I will come and heal him (
2. He commends his faith, and takes
occasion from it to speak a kind word of the poor Gentiles,
(1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is none like unto him in the earth.
[1.] Christ admired him, not for his
greatness, but for his graces. When Jesus heard it, he
marvelled; not as if it were to him new and surprising, he knew
the centurion's faith, for he wrought it; but it was great and
excellent, rare and uncommon, and Christ spoke of it as wonderful,
to teach us what to admire; not worldly pomp and decorations, but
the beauty of holiness, and the ornaments which are in the sight
of God of great price. Note, The wonders of grace should affect
us more than the wonders of nature or providence, and spiritual
attainments more than any achievements in this world. Of those that
are rich in faith, not of those that are rich in gold and
silver, we should say that they have gotten all this
glory,
[2.] He applauded him in what he
said to them that followed. All believers shall be, in
the other world, but some believers are, in this world,
confessed and acknowledged by Christ before men, in his eminent
appearances for them and with them. Verily, I have not found so
great faith, no, not in Israel. Now this speaks, First,
Honour to the centurion; who, though not a son of Abraham's
loins, was an heir of Abraham's faith, and Christ found it so.
Note, The thing that Christ seeks is faith, and wherever it
is, he finds it, though but as a grain of mustard-seed. He
had not found so great faith, all things considered, and in
proportion to the means; as the poor widow is said to cast in
more than they all,
(2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews.
[1.] That a great many of the Gentiles
should be saved,
[2.] That a great many of the Jews should
perish,
First, A strange sentence passed;
The children of the kingdom shall be cast out; the Jews that
persist in unbelief, though they were by birth children of the
kingdom, yet shall be cut off from being members of the visible
church: the kingdom of God, of which they boasted that they
were the children, shall be taken from them, and they shall
become not a people, not obtaining mercy,
Secondly, A strange punishment for
the workers of iniquity described; They shall be cast
into outer darkness, the darkness of those that are without, of
the Gentiles that were out of the church; into that the Jews were
cast, and into worse; they were blinded, and hardened, and filled
with terrors, as the apostle shows,
3. He cures his servant. He not only
commends his application to him, but grants him that for which he
applied, which was a real answer,
(1.) What Christ said to him: he said that
which made the cure as great a favour to him as it was to his
servant, and much greater; As thou hast believed, so be it done
to thee. The servant got a cure of his disease, but the master
got the confirmation and approbation of his faith. Note, Christ
often gives encouraging answers to his praying people, when they
are interceding for others. It is kindness to us, to be heard for
others. God turned the captivity of Job, when he prayed for his
friends,
(2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ's saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, præsertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse—Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5.
14 And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she arose, and ministered unto them. 16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
They who pretend to be critical in the
Harmony of the evangelists, place this passage, and all that
follows to the end of
I. A particular account of the cure of Peter's wife's mother, who was ill of a fever; in which observe,
1. The case, which was nothing
extraordinary; fevers are the most common distempers; but, the
patient being a near relation of Peter's, it is recorded as an
instance of Christ's peculiar care of, and kindness to, the
families of his disciples. Here we find, (1.) That Peter had a
wife, and yet was called to be an apostle of Christ;
and Christ countenanced the marriage state, by being thus kind to
his wife's relations. The church of Rome, therefore, which
forbids ministers to marry, goes contrary to that apostle from whom
they pretend to derive an infallibility. (2.) That Peter had a
house, though Christ had not,
2. The cure,
II. Here is a general account of the many cures that Christ wrought. This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told,
1. What he did,
2. How the scripture was herein fulfilled,
18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. 21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Follow me; and let the dead bury their dead.
Here is, I. Christ's removing to the
other side of the sea of Tiberias, and his ordering his
disciples, whose boats attended him, to get their transport-vessels
ready, in order to it,
II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand.
We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use.
1. Here is one that was too hasty in
promising; and he was a certain scribe (
(1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu—from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten.
(2.) How Christ tried his forwardness,
whether it were sincere or not,
[1.] That it is strange in itself, that the
Son of God, when he came into the world, should put himself into
such a very low condition, as to want the convenience of a certain
resting-place, which the meanest of the creatures have. If he would
take our nature upon him, one would think, he should have
taken it in its best estate and circumstances: no, he takes it in
its worst. See here, First, How well provided for the
inferior creatures are: The foxes have holes; though they
are not only not useful, but hurtful, to man, yet God provides
holes for them in which they are earthed: man endeavours to destroy
them, but thus they are sheltered; their holes are their castles.
The birds of the air, though they take no care for
themselves, yet are taken care of, and have nests (
[2.] It is strange that such a declaration
should be made on this occasion. When a scribe offered to follow
Christ, one would think he would have encouraged him, and said,
Come, and I will take care of thee; one scribe might be
capable of doing him more credit and service than twelve fishermen:
but Christ saw his heart, and answered to the thoughts of that, and
therein teaches us all how to come to Christ. First, The
scribe's resolve seems to have been sudden; and Christ would have
us, when we take upon us a profession of religion, to sit down
and count the cost (
2. Here is another that was too slow in
performing. Delay in execution is as bad, on the one hand, as
precipitancy in resolution is on the other hand; when we have taken
time to consider, and then have determined, let it never be said,
we left that to be done to-morrow, which we could do to-day. This
candidate for the ministry was one of Christ's disciples already
(
(1.) The excuse that this disciple made, to
defer an immediate attendance on Christ (
(2.) Christ's disallowing of this excuse
(
23 And when he was entered into a ship, his disciples followed him. 24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish. 26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!
Christ had given sailing orders to his
disciples (
I. The peril and perplexity of the
disciples in this voyage; and in this appeared the truth of what
Christ had just now said, that those who follow him must count upon
difficulties,
1. There arose a very great storm,
2. Jesus Christ was asleep in this
storm. We never read of Christ's sleeping but at this time; he
was in watchings often, and continued all night in prayer to God:
this was a sleep, not of security, like Jonah's in a storm, but of
holy serenity, and dependence upon his Father: he slept to show
that he was really and truly man, and subject to the sinless
infirmities of our nature: his work made him weary and sleepy, and
he had no guilt, no fear within, to disturb his repose. Those that
can lay their heads upon the pillow of a clear conscience, may
sleep quietly and sweetly in a storm (
3. The poor disciples, though used to the
sea, were in a great fright, and in their fear came to their
Master,
II. The power and grace of Jesus Christ put
forth for their succour: then the Lord Jesus awaked, as one
refreshed,
1. He rebuked the disciples (
2. He rebukes the wind; the former
he did as the God of grace, and the Sovereign of the heart,
who can do what he pleases in us; this he did as the God of
nature, the Sovereign of the world, who can do what he
pleases for us. It is the same power that stills the
noise of the sea, and the tumult of fear,
3. This excited their astonishment
(
28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? 30 And there was a good way off from them a herd of many swine feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. 34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
We have here the story of Christ's casting
the devils out of two men that were possessed. The scope of this
chapter is to show the divine power of Christ, by the instances of
his dominion over bodily diseases, which to us are irresistible;
over winds and waves, which to us are yet more uncontrollable; and
lastly, over devils, which to us are most formidable of all. Christ
has not only all power in heaven and earth and all deep
places, but has the keys of hell too. Principalities and powers
were made subject to him, even while he was in his estate of
humiliation, as an earnest of what should be at his entrance into
his glory (
Now, besides the general instance which this gives us of Christ's power over Satan, and his design against him to disarm and dispossess him, we have here especially discovered to us the way and manner of evil spirits in their enmity to man. Observe, concerning this legion of devils, What work they made where they were, and where they went.
I. What work they made where they were; which appears in the miserable condition of these two that were possessed by them; and some think, these two were man and wife, because the other Evangelists speak but of one.
1. They dwelt among the tombs; thence they came when the met Christ. The devil having the power of death, not as judge, but as executioner, he delighted to converse among the trophies of his victory, the dead bodies of men; but there, where he thought himself in the greatest triumph and elevation, as afterwards in Golgotha, the place of a skull, did Christ conquer and subdue him. Conversing among the graves increased the melancholy and frenzy of the poor possessed creatures, and so strengthened the hold he had of them by their bodily distemper, and also made them more formidable to other people, who generally startle at any thing that stirs among the tombs.
2. They were exceeding fierce; not only ungovernable themselves, but mischievous to others, frightening many, having hurt some; so that no man durst pass that way. Note, The devil bears malice to mankind, and shows it by making men spiteful and malicious one to another. Mutual enmities, where they should be mutual endearments and assistances, are effects and evidences of Satan's enmity to the whole race; he makes one man a wolf, a bear, a devil, to another—Homo homini lupus. Where Satan rules in a man spiritually, by those lusts that war in the members, pride, envy, malice, revenge, they make him as unfit for human society, as unworthy of it, and as much an enemy to the comfort of it, as these poor possessed creatures were.
3. They bid defiance to Jesus Christ, and
disclaimed all interest in him,
(1.) One word that the devil spoke
like a saint; he addressed himself to Christ as Jesus the
Son of God; a good word, and at this time, when it was a
truth but in the proving, it was a great word too, what
flesh and blood did not reveal to Peter,
(2.) Two words that he said like a devil, like himself.
[1.] A word of defiance; What have we to
do with thee? Now, First, It is true that the devils
have nothing to do with Christ as a Saviour, for he took not on
him the nature of the angels that fell, nor did he lay hold on
them (
[2.] A word of dread and deprecation;
"Art thou come hither to torment us—to cast us out from
these men, and to restrain us from doing the hurt we would do?"
Note, To be turned out, and tied up, from doing mischief, is a
torment to the devil, all whose comfort and satisfaction are man's
misery and destruction. Should not we then count it our heaven to
be doing well, and reckon that our torment, whether within or
without, that hinders us from well-doing? Now must we be tormented
by thee before the time; Note, First, There is a time
in which devils will be more tormented than they are, and they know
it. The great assize at the last day is the time fixed for their
complete torture, in that Tophet which is ordained of old for
the king, for the prince of the devils, and his angels
(
II. Let us now see what work they made
where they went, when they were turned out of the men
possessed, and that was into a herd of swine, which was a
good way off,
1. How the devils seized the swine. Though they were a good way off, and, one would think, out of danger, yet the devils had an eye upon them, to do them a mischief: for they go up and down, seeking to devour, seeking an opportunity; and they seek not long but they find. Now here,
(1.) They asked leave to enter
into the swine (
(2.) They had leave. Christ said
unto them, Go (
2. Whither they hurried them, when
they had seized them. They were not bid to save their lives,
and, therefore, they were made to run violently down a steep
place into the sea, where they all perished, to the number of
about two thousand,
3. What effect this had upon the
owners. The report of it was soon brought them by the
swine-herds, who seemed to be more concerned for the loss of the
swine than any thing else, for they went not to tell what was
befallen to the possessed of the devils, till the swine were
lost,
Now, (1.) Their curiosity brought them out to see Jesus. The whole city came out to meet him, that they might be able to say, they had seen a man who did such wonderful works. Thus many go out, in profession, to meet Christ for company, that have no real affection for him, nor desire to know him.
(2.) Their covetousness made them willing to be rid of him. Instead of inviting him into their city, or bringing their sick to him to be healed, they desired him to depart out of their coasts, as if they had borrowed the words of the devils, What have we to do with thee, Jesus thou Son of God? And now the devils had what they aimed at in drowning the swine; they did it, and then made the people believe that Christ had done it, and so prejudiced them against him. He seduced our first parents, by possessing them with hard thoughts of God, and kept the Gadarenes from Christ, by suggesting that he came into their country to destroy their cattle, and that he would do more hurt than good; for though he had cured two men, yet he had drowned two thousand swine. Thus the devil sows tares in God's field, does mischief in the Christian church, and then lays the blame upon Christianity, and incenses men against that. They besought him that he would depart, lest, like Moses in Egypt, he should proceed to some other plague. Note, There are a great many who prefer their swine before their 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 a place in them, because he and his word will be the destruction of their brutish lusts—those swine which they give up themselves to feed. And justly will Christ forsake those that thus are weary of him, and say to them hereafter, Depart, ye cursed, who now say to the Almighty, Depart from us.
We have in this chapter remarkable instances of
the power and pity of the Lord Jesus, sufficient to convince us
that he is both able to save to the uttermost all that come to God
by him, and as willing as he is able. His power and pity appear
here in the good offices he did, I. To the bodies of people, in
curing the palsy (
1 And he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
The first words of this chapter oblige us
to look back to the close of that which precedes it, where we find
the Gadarenes so resenting the loss of their swine, that they were
disgusted with Christ's company, and besought him to depart out
of their coasts. Now here it follows, He entered into a
ship, and passed over. They bid him begone, and he took them at
their word, and we never read that he came into their coasts again.
Now here observe, 1. His justice—that he left them. Note, Christ
will not tarry long where he is not welcome. In righteous judgment,
he forsakes those places and persons that are weary of him, but
abides with those that covet and court his stay. If the
unbeliever will depart from Christ, let him depart; it
is at his peril,
He came into his own city,
Capernaum, the principal place of his residence at present
(
Now the first occurrence, after Christ's
return to Capernaum, as recorded in
I. The faith of his friends in bringing him to Christ. His distemper was such, that he could not come to Christ himself, but as he was carried. Note, Even the halt and the lame may be brought to Christ, and they shall not be rejected by him. If we do as well as we can, he will accept of us. Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter than we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him, lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ.
II. The favour of Christ, in what he
said to him; Son, be of good cheer, thy sins be forgiven
thee. This was a sovereign cordial to a sick man, and was
enough to make all his bed in his sickness; and to make it
easy to him. We read not of any thing said to Christ; probably the
poor sick man could not speak for himself, and they that brought
him chose rather to speak by actions than words; they set him
before Christ; that was enough. Note, It is not in vain to present
ourselves and our friends to Christ, as the objects of his pity.
Misery cries as well as sin, and mercy is no less quick of hearing
than justice. Here is, in what Christ said, 1. A kind compellation;
Son. Note, Exhortations and consolations to the afflicted
speak to them as to sons, for afflictions are fatherly discipline,
III. The cavil of the scribes at
that which Christ said (
IV. The conviction which Christ gave them of the unreasonableness of this cavil, before he proceeded.
1. He charged them with it. Though
they did but say it within themselves, he knew their
thoughts. Note, Our Lord Jesus has the perfect knowledge of all
that we say within ourselves. Thoughts are secret and sudden, yet
naked and open before Christ, the eternal Word (
2. He argued them out of it,
(1.) How he asserts his authority in
the kingdom of grace. He undertakes to make out, that the
Son of man, the Mediator, has power on earth to forgive
sins; for therefore the Father has committed all
judgment to the Son, and has given him this authority,
because he is the Son of man,
(2.) How he proves it, by his power in the kingdom of nature; his power to cure diseases. Is it not as easy to say, Thy sins are forgiven thee, as to say, Arise and walk? He that can cure the disease, whether declaratively as a Prophet, or authoritatively as God, can, in like manner, forgive the sin. Now, [1.] This is a general argument to prove that Christ had a divine mission. His miracles, especially his miraculous cures, confirm what he said of himself, that he was the Son of God; the power that appeared in his cures proved him sent of God; and the pity that appeared in them proved him sent of God to heal and save. The God of truth would not set his seal to a lie. [2.] It had a particular cogency in this case. The palsy was but a symptom of the disease of sin; now he made it to appear, that he could effectually cure the original disease, by the immediate removal of that symptom; so close a connection was there between the sin and the sickness. He that had power to remove the punishment, no doubt, had power to remit the sin. The scribes stood much upon a legal righteousness, and placed their confidence in that, and made no great matter of the forgiveness of sin, the doctrine upon which Christ hereby designed to put honour, and to show that his great errand to the world was to save his people from their sins.
V. The immediate cure of the sick man.
Christ turned from disputing with them, and spake healing to him.
The most necessary arguings must not divert us from doing the good
that our hand finds to do. He saith to the sick of the
palsy, Arise, take up thy bed, and go to thine house; and a
healing, quickening, strengthening power accompanied this word
(
VI. The impression which this made upon the
multitude (
9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. 10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here,
I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the gift of God, Ministers are God's gifts to the church; their ministry, and their ability for it, are God's gifts to them. Now observe,
1. The posture that Christ's call found
Matthew in. He was sitting at the receipt of custom, for he
was a publican,
2. The preventing power of this call. We
find not that Matthew looked after Christ, or had any inclination
to follow him, though some of his kindred were already disciples of
Christ, but Christ prevented him with the blessings of his
goodness. He is found of those that seek him not. Christ spoke
first; we have not chosen him, but he hath chosen us. He said,
Follow me; and the same divine, almighty power accompanied
this word to convert Matthew, which attended that word (
II. Christ's converse with publicans and
sinners upon this occasion; Christ called Matthew, to introduce
himself into an acquaintance with the people of that profession.
Jesus sat at meat in the house,
Now observe, 1. When Matthew invited
Christ, he invited his disciples to come along with him.
Note, They that welcome Christ, must welcome all that are his, for
his sake, and let them have a room in their hearts. 2. He invited
many publicans and sinners to meet him. This was the chief
thing Matthew aimed at in this treat, that he might have an
opportunity of bringing his old associates acquainted with Christ.
He knew by experience what the grace of Christ could do, and would
not despair concerning them. Note, They who are effectually brought
to Christ themselves, cannot but be desirous that others also may
be brought to him, and ambitious of contributing something towards
it. True grace will not contentedly eat its morsels alone, but will
invite others. When by the conversion of Matthew the fraternity was
broken, presently his house was filled with publicans, and surely
some of them will follow him, as he followed Christ.
Thus did Andrew and Philip,
III. The displeasure of the Pharisees at
this,
IV. The defence that Christ made for
himself and his disciples, in justification of their converse with
publicans and sinners. The disciples, it should seem, being yet
weak, had to seek for an answer to the Pharisees' cavil, and,
therefore, bring it to Christ, and he heard it (
1. The necessity and exigence of the case of the publicans, which called aloud for his help, and therefore justified him in conversing with them for their good. It was the extreme necessity of poor, lost sinners, that brought Christ from the pure regions above, to these impure ones; and the same was it, that brought him into this company which was thought impure. Now,
(1.) He proves the necessity of the case of the publicans: they that be whole need not a physician, but they that are sick. The publicans are sick, and they need one to help and heal them, which the Pharisees think they do not. Note,
[1.] Sin is the sickness of the soul;
sinners are spiritually sick. Original corruptions are the diseases
of the soul, actual transgressions are its wounds, or the eruptions
of the disease. It is deforming, weakening, disquieting, wasting,
killing, but, blessed be God, not incurable. [2.] Jesus Christ is
the great Physician of souls. His curing of bodily diseases
signified this, that he arose with healing under his wings.
He is a skilful, faithful, compassionate Physician, and it is his
office and business to heal the sick. Wise and good men should be
as physicians to all about them; Christ was so. Hunc affectum
versus omnes habet sapiens, quem versus ægros suos medicus—A wise
man cherishes towards all around him the feelings of a physician
for his patient. Seneca De Const. [3.] Sin-sick souls
have need of this Physician, for their disease is dangerous; nature
will not help itself; no man can help us; such need have we of
Christ, that we are undone, eternally undone, without him. Sensible
sinners see their need, and apply themselves to him accordingly.
[4.] There are multitudes who fancy themselves to be sound and
whole, who think they have no need of Christ, but that they
can shift for themselves well enough without him, as Laodicea,
(2.) He proves, that their necessity did
sufficiently justify his conduct, in conversing familiarly with
them, and that he ought not to be blamed for it; for that necessity
made it an act of charity, which ought always to be
preferred before the formalities of a religious profession, in
which beneficence and munificence are far better than
magnificence, as much as substance is better than shows or
shadows. Those duties, which are of moral and natural obligation,
are to take place even of those divine laws which are positive and
ritual, much more of those impositions of men, and traditions of
the elders, which make God's law stricter than he has made it. This
he proves (
2. He urges the nature and end of his own
commission. He must keep to his orders, and prosecute that for
which he was appointed to be the great Teacher; now, says he, "I
am not come to call the righteous, but sinners to repentance,
and therefore must converse with publicans." Observe, (1.) What his
errand was; it was to call to repentance. This was his first
text (
14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
The objections which were made against Christ and his disciples gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of the scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning his tenderness for it. Observe,
I. The objection which the disciples of
John made against Christ's disciples, for not fasting so often as
they did; which they are charged with, as another instance of the
looseness of their profession, besides that of eating with
publicans and sinners; and it is therefore suggested to them, that
they should change that profession for another more strict. It
appears by the other evangelists (
1. How they boasted of their own fasting.
We and the Pharisees fast often. Fasting has in all ages of
the church been consecrated, upon special occasions, to the service
of religion; the Pharisees were much in it; many of them kept two
fast-days in a week, and yet the generality of them were hypocrites
and bad men. Note, False and formal professors often excel others
in outward acts of devotion, and even of mortification. The
disciples of John fasted often, partly in compliance with
their master's practice, for he came neither eating nor
drinking (
2. How they blamed Christ's disciples for not fasting so often as they did. Thy disciples fast not. They could not but know, that Christ had instructed his disciples to keep their fasts private, and to manage themselves so as that they might not appear unto men to fast; and, therefore, it was very uncharitable in them to conclude they did not fast, because they did not proclaim their fasts. Note, We must not judge of people's religion by that which falls under the eye and observation of the world. But suppose it was so, that Christ's disciples did not fast so often or so long as they did, why truly, they would therefore have it thought, that they had more religion in them than Christ's disciples had. Note, It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much, which is a plain evidence of their want of humility and charity.
3. How they brought this complaint to
Christ. Note, If Christ's disciples, either by omission or
commission, give offence, Christ himself will be sure to hear of
it, and be reflected upon for it. O, Jesus, are these thy
Christians? Therefore, as we tender the honour of Christ, we
are concerned to conduct ourselves well. Observe, The quarrel with
Christ was brought to the disciples (
II. The apology which Christ made for his disciples in this matter. Christ might have upbraided John's disciples with the former part of their question, Why do ye fast often? "Nay, you know best why you do it; but the truth is, many abound in external instances of devotion, that scarcely do themselves know why and wherefore." But he only vindicates the practice of his disciples; whey they had nothing to say for themselves, he had something ready to say for them. Note, As it is wisdom's honour to be justified of all her children, so it is her children's happiness to be all justified of wisdom. What we do according to the precept and pattern of Christ, he will be sure to bear us out in, and we may with confidence leave it to him to clear up our integrity.
Two things Christ pleads in defence of their not fasting.
1. That it was not a season proper for that
duty (
Now his argument is taken from the common
usage of joy and rejoicing during the continuance of marriage
solemnities; when all instances of melancholy and sorrow are looked
upon as improper and absurd, as it was at Samson's wedding,
2. That they had not strength sufficient
for that duty. This is set forth in two similitudes, one of putting
new cloth into an old garment, which does but pull the old
to pieces (
18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples. 20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land.
We have here two passages of history put
together; that of the raising of Jairus's daughter to life, and
that of the curing of the woman that had the bloody issue,
as he was going to Jairus's house, which is introduced in a
parenthesis, in the midst of the other; for Christ's miracles were
thick sown, and interwoven; the work of him that sent him
was his daily work. He was called to do these good works from
speaking the things foregoing, in answer to the cavils of the
Pharisees,
I. The ruler's address to Christ,
1. His humility in this address to Christ. He came with his errand to Christ himself, and did not send his servant. Note, It is no disparagement to the greatest rulers, personally to attend on the Lord Jesus. He worshipped him, bowed the knee to him, and gave him all imaginable respect. Note, They that would receive mercy from Christ must give honour to Christ.
2. His faith in this address; "My daughter is even now dead," and though any other physician would now come too late (nothing more absurd than post mortem medicina—medicine after death), yet Christ comes not too late; he is a Physician after death, for he is the resurrection and the life; "O come then, and lay thy hand upon her, and she shall live." This was quite above the power of nature (a privatione ad habitum non datur regressus—life once lost cannot be restored), yet within the power of Christ, who has life in himself, and quickeneth whom he will. Now Christ works in an ordinary, by nature and not against it, and, therefore, we cannot in faith bring him such a request as this; while there is life, there is hope, and room for prayer; but when our friends are dead, the case is determined; we shall go to them, but they shall not return to us. But while Christ was here upon earth working miracles, such a confidence as this was not only allowable but very commendable.
II. The readiness of Christ to comply with
his address,
III. The healing of the poor woman's bloody
issue. I call her a poor woman, not only because her case was
piteous, but because, she had spent it all upon physicians,
for the cure of her distemper, and was never the better; which was
a double aggravation of the misery of her condition, that she had
been full, but was now empty; and that she had impoverished herself
for the recovery of her health, and yet had not her health neither.
This woman was diseased with a constant issue of blood twelve
years (
1. The woman's great faith in Christ, and
in his power. Her disease was of such a nature, that her modesty
would not suffer her to speak openly to Christ for a cure, as
others did, but by a peculiar impulse of the Spirit of faith, she
believed him to have such an overflowing fulness of healing virtue,
that the very touch of his garment would be her cure. This,
perhaps, had something of fancy mixed with faith; for she had no
precedent for this way of application to Christ, unless, as some
think, she had an eye to the raising of the dead man by the touch
of Elisha's bones,
2. Christ's great favour to this woman. He
did not suspend (as he might have done) his healing influences, but
suffered this bashful patient to steal a cure unknown to any one
else, though she could not think to do it unknown to him. And now
she was well content to be gone, for she had what she came for, but
Christ was not willing to let he to so; he will not only have his
power magnified in her cure, but his grace magnified in her comfort
and commendation: the triumphs of her faith must be to her praise
and honour. He turned about to see for her (
(1.) He puts gladness into her
heart, by that word, Daughter, be of good comfort. She
feared being chidden for coming clandestinely, but she is
encouraged. [1.] He calls her daughter, for he spoke to her
with the tenderness of a father, as he did to the man sick of
the palsy (
(2.) He puts honour upon her faith. That
grace of all others gives most honour to Christ, and therefore he
puts most honour upon it; Thy faith has made thee whole.
Thus by faith she obtained a good report. And as of all
graces Christ puts the greatest honour upon faith, so of all
believers he puts the greatest honour upon those that are most
humble; as here on this woman, who had more faith than she thought
she had. She had reason to be of good comfort, not only
because she was made whole, but because her faith had
made her whole; that is, [1.] She was spiritually healed; that
cure was wrought in her which is the proper fruit and effect of
faith, the pardon of sin and the work of grace. Note, We may then
be abundantly comforted in our temporal mercies when they are
accompanied with those spiritual blessings that resemble them; our
food and raiment will be comfortable, when by faith we are fed with
the bread of life, and clothed with the righteousness of
Jesus Christ; our rest and sleep will be comfortable, when by
faith we repose in God, and dwell at ease in him; our health and
prosperity will be comfortable, when by faith our souls prosper,
and are in health. See
IV. The posture in which he found the
ruler's house,
V. The rebuke that Christ gave to this
hurry and noise,
Now could it be thought that such a comfortable word as this, from the mouth of our Lord Jesus, should be ridiculed as it was? They laughed him to scorn. These people lived in Capernaum, knew Christ's character, that he never spake a rash or foolish word; they knew how many mighty works he had done; so that if they did not understand what he meant by this, they might at least have been silent in expectation of the issue. Note, The words and works of Christ which cannot be understood, yet are not therefore to be despised. We must adore the mystery of divine sayings, even when they seem to contradict what we think ourselves most confident of. Yet even this tended to the confirmation of the miracle: for it seems she was so apparently dead, that it was thought a very ridiculous thing to say otherwise.
VI. The raising of the damsel to life by
the power of Christ,
Christ went in and took her by the
hand, as it were to awake her, and to help her up, prosecuting
his own metaphor of her being asleep. The high priest, that
typified Christ, was not to come near the dead (
VII. The general notice that was taken of
this miracle, though it was wrought privately;
27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country. 32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils.
In these verses we have an account of two more miracles wrought together by our Saviour.
I. The giving of sight to two blind men,
1. The importunate address of the blind men
to Christ. He was returning from the ruler's house to his own
lodgings, and these blind men followed him, as beggars do,
with their incessant cries,
(1.) The title which these blind men gave to Christ; Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. They could not see him and his miracles, but faith comes by hearing. Note, They who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have the eyes of their understanding so enlightened, as to discern those great things of God, which are hid from the wise and prudent.
(2.) Their petition, Have mercy on
us. It was foretold that the Son of David should be
merciful (
(3.) Their importunity in this request;
they followed him, crying. It seems, he did not take notice
of them at first, for he would try their faith, which he knew to be
strong; would quicken their prayers, and make his cures the more
valued, when they did not always come at the first word; and would
teach us to continue instant in prayer, always to pray, and not
to faint: and, though the answer do not come presently, yet to
wait for it, and to follow providence, even in those steps and out
goings of it which seem to neglect or contradict our prayers.
Christ would not heal them publicly in the streets, for this was a
cure he would have kept private (
2. The confession of faith, which Christ
drew from them upon this occasion. When they came to him for mercy,
he asked them, Believe ye that I am able to do this? Note,
Faith is the great condition of Christ's favours. They who would
receive the mercy of Christ, must firmly believe the
power of Christ. What we would have him do for us, we must
be fully assured that he is able to do. They followed
Christ, and followed him crying, but the great question is, Do
ye believe? Nature may work fervency, but it is only grace that
can work faith; spiritual blessings are obtained only by faith.
They had intimated their faith in the office of Christ as Son of
David, and in his mercy; but Christ demands likewise a
profession of faith in his power. Believe ye that I am able to
do this; to bestow this favour; to give sight to the blind, as
well as to cure the palsy and raise the dead? Note, It is good to
be particular in the exercise of faith, to apply the general
assurances of God's power and good will, and the general promises,
to our particular exigencies. All shall work for good, and
if all, then this. "Believe ye that I am able, not only to
prevail with God for it, as a prophet, but that I am able to do
it by my own power?" This will amount to their belief of his
being not only the Son of David, but the Son of God;
for it is God's prerogative to open the eyes of the blind
(
To this question they give an immediate
answer, without hesitation: they said, Yea, Lord. Though he
had kept them in suspense awhile, and had not helped them at first,
they honestly imputed that to his wisdom, not to his weakness, and
were still confident of his ability. Note, The treasures of mercy
that are laid up in the power of Christ, are laid out and
wrought for those that trust in him,
3. The cure that Christ wrought on them;
he touched their eyes,
4. The charge he gave them to keep it
private (
But honour is like the shadow, which, as it
flees from those that follow it, so it follows those that flee from
it (
II. The healing of a dumb man, that was possessed with a devil. And here observe,
1. His case, which was very sad. He was
under the power of the devil in this particular instance, that he
was disabled from speaking,
2. His cure, which was very sudden
(
3. The consequences of this cure.
(1.) The multitudes marvelled; and
well they might; though few believed, many wondered. The
admiration of the common people is sooner raised than any other
affection. It was foretold, that the new song, the New-Testament
song, should be sung for marvellous works,
(2.) The Pharisees blasphemed,
35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
Here is, I. A conclusion of the foregoing
account of Christ's preaching and miracles (
Observe how Christ in his preaching had respect,
1. To the private towns. He visited not
only the great and wealthy cities, but the poor, obscure villages;
there he preached, there he healed. The souls of those that are
meanest in the world are as precious to Christ, and should be to
us, as the souls of those that make the greatest figure. Rich
and poor meet together in him, citizens and boors: his
righteous acts towards the inhabitants of his villages must
be rehearsed,
2. To the public worship. He taught in their synagogues, (1.) That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We must not forsake the assembling of ourselves together, as the manner of some is. (2.) That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is.
II. A preface, or introduction, to the
account in the following chapter, of his sending forth his
apostles. He took notice of the multitude (
1. He pities them, and was concerned for
them (
See what moved this pity. (1.) They
fainted; they were destitute, vexed, wearied. They
strayed, so some; were loosed one from another; The staff of
bands was broken,
2. He excited his disciples to pray for
them. His pity put him upon devising means for the good of these
people. It appears (
(1.) How the case stood; The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it. [1.] It was an encouragement, that the harvest was so plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day. [2.] It was a pity when it was so that the labourers should be so few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but labourers very few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the labourers that there are have need to be very busy.
(2.) What was their duty in this case
(
This chapter is an ordination sermon, which our
Lord Jesus preached, when he advanced his twelve disciples to the
degree and dignity of apostles. In the close of the foregoing
chapter, he had stirred up them and others to pray that God would
send forth labourers, and here we have an immediate answer to that
prayer: while they are yet speaking he hears and performs. What we
pray for, according to Christ's direction, shall be given, Now here
we have, I. The general commission that was given them,
1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Here we are told, I. Who they were that
Christ ordained to be his apostles or ambassadors; they were his
disciples,
1. In a state of probation. Though he knows
what is in man, though he knew from the first what was in them
(
2. In a state of preparation. All this
while he had been fitting them for this great work. Note, Those
whom Christ intends for, and calls to, any work, he first prepares
and qualifies, in some measure, for it. He prepared them, (1.) By
taking them to be with him. Note, The best preparative for
the work of the ministry, is an acquaintance and communion with
Jesus Christ. They that would serve Christ, must first be
with him (
II. What the commission was that he gave them.
1. He called them to him,
2. He gave them power, exousian, authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes.
(1.) He gave them power against unclean
spirits, to cast them out. Note, The power that is committed to
the ministers of Christ, is directly levelled against the devil and
his kingdom. The devil, as an unclean spirit, is working
both in doctrinal errors (
(2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed.
III. The number and names of those that
were commissioned; they are made apostles, that is, messengers. An
angel, and an apostle, both signify the same thing—one sent on
an errand, an ambassador. All faithful ministers are sent of
Christ, but they that were first, and immediately, sent by him, are
eminently called apostles, the prime ministers of state in
his kingdom. Yet this was but the infancy of their office; it was
when Christ ascended on high that he gave some
apostles,
1. Their number was twelve, referring to
the number of the tribes of Israel, and the sons of Jacob that were
the patriarchs of those tribes. The gospel church must be the
Israel of God; the Jews must be first invited into it; the apostles
must be spiritual fathers, to beget a seed to Christ. Israel after
the flesh is to be rejected for their infidelity; these twelve,
therefore, are appointed to be the fathers of another Israel. These
twelve, by their doctrine, were to judge the twelve tribes of
Israel,
2. Their names are here left upon record,
and it is their honour; yet in this they had more reason to
rejoice, that their names were written in heaven (
(1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated.
(2.) They are names by couples; for at first they were sent forth two and two, because two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other.
(3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college.
(4.) Matthew, the penman of this gospel, is
here joined with Thomas (
(5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananites.
(6.) Judas Iscariot is always named last, and with that black brand upon his name, who also betrayed him; which intimates that from the first, Christ knew what a wretch he was, that he had a devil, and would prove a traitor; yet Christ took him among the apostles, that it might not be a surprise and discouragement to his church, if, at any time, the vilest scandals should break out in the best societies. Such spots there have been in our feasts of charity; tares among the wheat, wolves among the sheep; but there is a day of discovery and separation coming, where hypocrites shall be unmasked and discarded. Neither the apostleship, nor the rest of the apostles, were ever the worse for Judas's being one of the twelve, while his wickedness was concealed and did not break out.
5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6 But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass in your purses, 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. 11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into a house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.
We have here the instructions that Christ gave to his disciples, when he gave them their commission. Whether this charge was given them in a continued discourse, or the several articles of it hinted to them at several times, is not material; in this he commanded them. Jacob's blessing his sons, is called his commanding them, and with these commands Christ commanded a blessing. Observe,
I. The people to whom he sent them. These ambassadors are directed what places to go to.
1. Not to the Gentiles nor the Samaritans. They must not go into the way of the Gentiles, nor into any road out of the land of Israel, whatever temptations they might have. The Gentiles must not have the gospel brought them, till the Jews have first refused it. As to the Samaritans, who were the posterity of the mongrel people that the king of Assyria planted about Samaria, their country lay between Judea and Galilee, so that they could not avoid going into the way of the Samaritans, but they must not enter into any of their cities. Christ had declined manifesting himself to the Gentiles or Samaritans, and therefore the apostles must not preach to them. If the gospel be hid from any place, Christ thereby hides himself from that place. This restraint was upon them only in their first mission, afterwards they were appointed to go into all the world, and teach all nations.
2. But to the lost sheep of the house of
Israel. To them Christ appropriated his own ministry (
II. The preaching work which he appointed
them. He did not send them forth without an errand; no, As ye
go, preach,
Now this was the same that John the Baptist
and Christ had preached before. Note, People need to have good
truths pressed again and again upon them, and if they be preached
and heard with new affections, they are as if they were fresh to
us. Christ, in the gospel, is the same yesterday, to-day, and
for ever,
III. The power he gave them to work
miracles for the confirmation of their doctrine,
1. To use their power in doing good: not "Go and remove mountains," or "fetch fire from heaven," but, Heal the sick, cleanse the lepers. They are sent abroad as public blessings, to intimate to the world, that love and goodness were the spirit and genius of that gospel which they came to preach, and of that kingdom which they were employed to set up. By this it would appear, that they were the servants of that God who is good and does good, and whose mercy is over all his works; and that the intention of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin; and therefore, perhaps, that of raising the dead is mentioned; for though we read not of their raising any to life before the resurrection of Christ, yet they were instrumental to raise many to spiritual life.
2. In doing good freely; Freely ye heave
received, freely give. Those that had power to heal all
diseases, had an opportunity to enrich themselves; who would not
purchase such easy certain cures at any rate? Therefore they are
cautioned not to make a gain of the power they had to work
miracles: they must cure gratis, further to exemplify the
nature and complexion of the gospel kingdom, which is made up, not
only of grace, but of free grace. Gratia gratis data
(
IV. The provision that must be made for them in this expedition; it is a thing to be considered in sending an ambassador, who must bear the charge of the embassy. As to that,
1. They must make no provision for it
themselves,
2. They might expect that those to whom
they were sent would provide for them what was necessary,
V. The proceedings they were to observe in
dealing with any place,
1. They are here directed how to conduct themselves toward those that were strangers to them; How to do,
(1.) In strange towns and cities:
when you come to a town, enquire who in it is worthy.
[1.] It is supposed that there were some such in every place, as
were better disposed than others to receive the gospel, and the
preachers of it; though it was a time of general corruption and
apostasy. Note, In the worst of times and places, we may charitably
hope that there are some who distinguish themselves, and are better
than their neighbours; some who swim against the stream, and are as
wheat among the chaff. There were saints in Nero's household.
Enquire who is worthy, who there are that have some fear of God
before their eyes, and have made a good improvement of the light
and knowledge they have. The best are far from meriting the favour
of a gospel offer; but some would be more likely than others to
give the apostles and their message a favourable entertainment, and
would not trample these pearls under their feet. Note, Previous
dispositions to that which is good, are both directions and
encouragements to ministers, in dealing with people. There is most
hope of the word being profitable to those who are already so well
inclined, as that it is acceptable to them; and there is here and
there one such. [2.] They must enquire out such; not enquire for
the best inns; public houses were no proper places for them that
neither took money with them (
(2.) In strange houses. When they had found
the house of one they thought worthy, they must at their entrance
salute it. "In those common civilities, be beforehand with people,
in token of your humility. Think it not a disparagement, to invite
yourselves into a house, nor stand upon the punctilio of
being invited. Salute the family, [1.] To draw on further
discourse, and so to introduce your message." (From matters of
common conversation, we may insensibly pass into that communication
which is good to the use of edifying.) [2.] "To try whether you are
welcome or not; you will take notice whether the salutation be
received with shyness and coldness, or with a ready return. He that
will not receive your salutation kindly, will not receive your
message kindly; for he that is unskilful and unfaithful in a
little, will also be in much,
When they had saluted the family after a
godly sort, they must by the return, judge concerning the family,
and proceed accordingly. Note, The eye of God is upon us, to
observe what entertainment we give to good people and good
ministers; if the house be worthy, let your peace come and
rest upon it; if not, let it return to you,
First, For satisfaction to the
apostles. The common salutation was, Peace be unto you;
this, as they used it, was turned into gospel; it was the peace
of God, the peace of the kingdom of heaven, that they wished.
Now lest they should make a scruple of pronouncing this blessing
upon all promiscuously, because many were utterly unworthy of it,
this is to clear them of that scruple; Christ tells them that this
gospel prayer (for so it was now become) should be put up for all,
as the gospel proffer was made to all indefinitely, and that they
should leave it to God who knows the heart, and every man's true
character, to determine the issue of it. If the house be worthy, it
will reap the benefit of your blessing; if not, there is no harm
done, you will not lose the benefit of it; it shall return to
you, as David's prayers for his ungrateful enemies did,
Secondly, For direction to them.
"If, upon your salutation, it appear that they are indeed worthy,
let them have more of your company, and so let your peace come
upon them; preach the gospel to them, peace by Jesus Christ;
but if otherwise, if they carry it rudely to you, and shut their
doors against you, let your peace, as much as in you lies,
return to you. Retract what you have said, and turn your
backs upon them; by slighting this, they have made themselves
unworthy of the rest of your favours, and cut themselves short of
them." Note, Great blessings are often lost by a neglect seemingly
small and inconsiderable, when men are in their probation and upon
their behaviour. Thus Esau lost his birthright (
2. They are here directed how to carry it
towards those that were refusers of them. The case is put
(
Now in this case we have here,
(1.) The directions given to the apostles
what to do. They must depart out of that house or city.
Note, The gospel will not tarry long with those that put it away
from them. At their departure they must shake off the dust of
their feet, [1.] In detestation of their wickedness; it was so
abominable, that it did even pollute the ground they went upon,
which must therefore be shaken off as a filthy thing. The
apostles must have no fellowship nor communion with them; must not
so much as carry away the dust of their city with them. The work
of them that turn aside shall not cleave to me,
(2.) The doom passed upon such
wilful recusants,
16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. 22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. 23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. 24 The disciple is not above his master, nor the servant above his lord. 25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? 26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows. 32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. 40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on.
We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it.
I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith.
He tells them what they should suffer, and from whom.
1. What they should suffer: hard
things to be sure; for, Behold, I send you forth as sheep in the
midst of wolves,
(1.) They must expect to be hated,
(2.) They must expect to be apprehended and
arraigned as malefactors. Their restless malice is resistless
malice, and they will not only attempt, but will prevail, to
deliver you up to the councils (
(3.) They must expect to be put to death
(
(4.) They must expect, in the midst of
these sufferings, to be branded with the most odious and
ignominious names and characters that could be. Persecutors would
be ashamed in this world, if they did not first dress up those in
bear-skins whom they thus bait, and represent them in such colours
as may serve to justify such cruelties. The blackest of all the ill
characters they give them is here stated; they call them Beelzebub,
the name of the prince of the devils,
(5.) These sufferings are here represented
by a sword and division,
[1.] Look not for peace, but a
sword, Christ came to give the sword of the word, with
which his disciples fight against the world, and conquering
work this sword has made (
[2.] Look not for peace, but
division (
2. They are here told from whom, and by
whom, they should suffer these hard things. Surely hell itself must
be let loose, and devils, those desperate and despairing spirits,
that have no part nor lot in the great salvation, must
become incarnate, ere such spiteful enemies could be found to a
doctrine, the substance of which was good will toward men,
and the reconciling of the world to God; no, would you think
it? all this mischief arises to the preachers of the gospel, from
those to whom they came to preach salvation. Thus the
blood-thirsty hate the upright, but the just seek his soul
(
These hard things Christ's disciples must suffer,
(1.) From men (
(2.) From professing men, men that have
a form of godliness, and make a show of religion. They will
scourge you in their synagogues, their places of meeting for
the worship of God, and for the exercise of their
church-discipline: so that they looked upon the scourging of
Christ's ministers to be a branch of their religion. Paul was
five times scourged in the synagogues,
(3.) From great men, and men in authority.
The Jews did not only scourge them, which was the utmost their
remaining power extended to, but when they could go no further
themselves, they delivered them up to the Roman powers, as they did
Christ,
(4.) From all men (
(5.) From those of their own kindred.
The brother shall deliver up the brother to death,
II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says,
1. By way of counsel and direction in several things.
(1.) Be ye wise as serpents,
(2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war.
(3.) Beware of men,
(4.) Take no thought how or what ye
shall speak,
(5.) When they persecute you in this
city, flee to another,
(6.) Fear them not (
Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here,
[1.] A good reason against this fear, taken
from the limited power of the enemies; they kill the body,
that is the utmost their rage can extend to; hitherto they can go,
if God permit them, but no further; they are not able to kill
the soul, nor to do it any hurt, and the soul is the man. By
this it appears, that the soul does not (as some dream) fall asleep
at death, nor is deprived of thought and perception; for then the
killing of the body would be the killing of the soul too. The soul
is killed when it is separated from God and his love, which is its
life, and is made a vessel of his wrath; now this is out of the
reach of their power. Tribulation, distress, and persecution
may separate us from all the world, but cannot part between us and
God, cannot make us either not to love him, or not to be loved by
him,
[2.] A good remedy against it, and that is,
to fear God. Fear him who is able to destroy both soul and body
in hell. Note, First, Hell is the destruction both of
soul and body; not of the being of either, but the
well—being of both; it is the ruin of the whole man; if the
soul be lost, the body is lost too. They sinned together; the body
was the soul's tempter to sin, and its tool in sin, and they must
eternally suffer together. Secondly, This destruction comes
from the power of God: he is able to destroy; it is a
destruction from his glorious power (
(7.) What I tell you in darkness, that
speak ye in light (
2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer.
(1.) Here is one word peculiar to their
present mission,
(2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words.
[1.] That their sufferings were for a
testimony against them and the Gentiles,
[2.] That upon all occasions they should
have God's special presence with them, and the immediate assistance
of his Holy Spirit, particularly when they should be called out to
bear their testimony before governors and kings; it shall be
given you (said Christ) in that same hour what ye shall
speak. Christ's disciples were chosen from among the foolish
of the world, unlearned and ignorant men, and, therefore, might
justly distrust their own abilities, especially when they were
called before great men. When Moses was sent to Pharaoh, he
complained, I am not eloquent,
[3.] That he that endures to the end
shall be saved,
[4.] That whatever hard usage the disciples
of Christ meet with, it is no more than what their Master met with
before (
[5.] That there is nothing covered that
shall not be revealed,
[6.] That the providence of God is in a
special manner conversant about the saints, in their suffering,
First, The general extent of
providence to all the creatures, even the least, and least
considerable, to the sparrows,
Secondly, The particular cognizance
which providence takes of the disciples of Christ, especially in
their sufferings (
[7.] That he will shortly, in the day of
triumph, own those who now own him, in the day of trial, when those
who deny him shall be for ever disowned and rejected by him,
[8.] That the foundation of their
discipleship was laid in such a temper and disposition, as would
make sufferings very light and easy to them; and it was upon the
condition of a preparedness for suffering, that Christ took them to
be his followers,
First, Before our nearest and
dearest relations; father or mother, son or daughter.
Between these relations, because there is little room left for
envy, there is commonly more room for love, and, therefore, these
are instanced, as relations which are most likely to affect us.
Children must love their parents, and parents must love their
children; but if they love them better than Christ, they are
unworthy of him. As we must not be deterred from Christ by
the hatred of our relations which he spoke of (
Secondly, Before our ease and safety. We must take up our cross and follow him, else we are not worthy of him. Here observe, 1. They who would follow Christ, must expect their cross and take it up. 2. In taking up the cross, we must follow Christ's example, and bear it as he did. 3. It is a great encouragement to us, when we meet with crosses, that in bearing them we follow Christ, who has showed us the way; and that if we follow him faithfully, he will lead us through sufferings like him, to glory with him.
Thirdly, Before life itself,
[9.] That Christ himself would so heartily
espouse their cause, as to show himself a friend to all their
friends, and to repay all the kindnesses that should at any time be
bestowed upon them,
First, It is here implied, that though the generality would reject them, yet they should meet with some who would receive and entertain them, would bid the message welcome to their hearts, and the messengers to their houses, for the sake of it. Why was the gospel market made, but that if some will not, others will. In the worst of times there is a remnant according to the election of grace. Christ's ministers shall not labour in vain.
Secondly, Jesus Christ takes what is
done to his faithful ministers, whether in kindness or in
unkindness, as done to himself, and reckons himself treated
as they are treated. He that receiveth you, receiveth me.
Honour or contempt put upon an ambassador reflects honour or
contempt upon the prince that sends him, and ministers are
ambassadors for Christ. See how Christ may still be
entertained by those who would testify their respects to him; his
people and ministers we have always with us; and he is with them
always, even to the end of the world. Nay, the honour rises
higher, He that receiveth me, receiveth him that sent me.
Not only Christ takes it as done to himself, but through Christ God
does so too. By entertaining Christ's ministers, they entertain not
angels unawares, but Christ, nay, and God himself, and
unawares too, as appears,
Thirdly, That though the kindness
done to Christ's disciples be never so small, yet if there be
occasion for it, and ability to do no more, it shall be accepted,
though it be but a cup of cold water given to one of these
little ones,
Fourthly, That kindness to Christ's disciples which he will accept, must be done with an eye to Christ, and for his sake. A prophet must be received in the name of a prophet, and a righteous man in the name of a righteous man, and one of those little ones in the name of a disciple; not because they are learned, or witty, nor because they are our relations or neighbours, but because they are righteous, and so bear Christ's image; because they are prophets and disciples, and so are sent on Christ's errand. It is a believing regard to Christ that puts an acceptable value upon the kindnesses done to his ministers. Christ does not interest himself in the matter, unless we first interest him in it. Ut tibi debeam aliquid pro eo quod præstas, debes non tantum mihi præstare, sed tanquam mihi—If you wish me to feel an obligation to you for any service you render, you must not only perform the service, but you must convince me that you do it for my sake. Seneca.
In this chapter we have, I. The constant and
unwearied diligence of our Lord Jesus in his great work of
preaching the gospel,
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another? 4 Jesus answered and said unto them, Go and show John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me.
The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.
1. The ordination sermon which Christ
preached to his disciples in the foregoing chapter is here called
his commanding them. Note, Christ's commissions imply commands.
Their preaching of the gospel was not only permitted them, but it
was enjoined them. It was not a thing respecting which they were
left at their liberty, but necessity was laid upon them,
2. When Christ had said what he had to say
to his disciples, he departed thence. It should seem they
were very loth to leave their Master, till he departed and
separated himself from them; as the nurse withdraws the hand, that
the child may learn to go by itself. Christ would now teach them
how to live, and how to work, without his bodily presence. It was
expedient for them, that Christ should thus go away for
awhile, that they might be prepared for his long departure, and
that, by the help of the Spirit, their own hands might be
sufficient for them (
3. Christ departed, to teach and
preach in the cities whither he sent his disciples before him
to work miracles (
What he preached we are not told, but it
was probably to the same purpose with his sermon on the mount. But
here is next recorded a message which John Baptist sent to Christ,
and his return to it,
Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is,
I. The question they had to propose to him:
Art thou he that should come, or do we look for another?
This was a serious and important question; Art thou the Messiah
promised, or not? Art thou the Christ? Tell us. 1. It is taken
for granted that the Messiah should come. It was one of the names
by which he was known to the Old-Testament saints, he that
cometh or shall come,
II. Here is Christ's answer to this
question,
1. He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth as it is in Jesus; for Christ refers us to the things we hear and see. Go and tell John,
(1.) What you see of the power of
Christ's miracles; you see how, by the word of Jesus, the
blind receive their sight, the lame walk, &c.
Christ's miracles were done openly, and in the view of all; for
they feared not the strongest and most impartial scrutiny.
Veritas no quærit angulos—Truth seeks not concealment. They
are to be considered, [1.] As the acts of a divine power.
None but the God of nature could thus overrule and outdo the power
of nature. It is particularly spoken of as God's prerogative to
open the eyes of the blind,
(2.) Tell him what you hear of the
preaching of his gospel, which accompanies his miracles.
Faith, though confirmed by seeing, comes by hearing. Tell him, [1.]
That the poor preach the gospel; so some read it. It proves
Christ's divine mission, that those whom he employed in founding
his kingdom were poor men, destitute of all secular advantages,
who, therefore, could never have carried their point, if they had
not been carried on by a divine power. [2.] That the poor have
the gospel preached to them. Christ's auditory is made up of
such as the scribes and Pharisees despised, and looked upon with
contempt, and the rabbies would not instruct, because they
were notable to pay them. The Old-Testament prophets were
sent mostly to kings and princes, but Christ preached to the
congregations of the poor. It was foretold that the poor
of the flock should wait upon him,
2. He pronounces a blessing on those
that were not offended in him,
7 And as they departed, Jesus began to say unto
the multitudes concerning John, What went ye out into the
wilderness to see? A reed shaken with the wind? 8 But what
went ye out for to see? A man clothed in soft raiment? behold, they
that wear soft clothing are in kings' houses. 9 But
what went ye out for to see? A prophet? yea, I say unto you, and
more than a prophet. 10 For this is he, of whom it is
written, Behold, I send my messenger before thy face, which shall
prepare thy way before thee. 11 Verily I say unto you, Among
them that are born of women there hath not risen a greater than
John the Baptist: notwithstanding he that is least in the kingdom
of heaven is greater than he. 12 And from the days of John
the Baptist until now the kingdom of heaven suffereth violence, and
the violent take it by force. 13 For all the prophets and
the law prophesied until
We have here the high encomium which our
Lord Jesus gave of John the Baptist; not only to revive his honour,
but to revive his work. Some of Christ's disciples might perhaps
take occasion from the question John sent, to reflect upon him, as
weak and wavering, and inconsistent with himself, to prevent which
Christ gives him this character. Note, It is our duty to consult
the reputation of our brethren, and not only to remove, but to
obviate and prevent, jealousies and ill thoughts of them; and we
must take all occasions, especially such as discover any thing of
infirmity, to speak well of those who are praiseworthy, and to give
them that fruit of their hands. John the Baptist, when he
was upon the stage, and Christ in privacy and retirement, bore
testimony to Christ; and now that Christ appeared publicly, and
John was under a cloud, he bore testimony to John. Note, They who
have a confirmed interest themselves, should improve it for the
helping of the credit and reputation of others, whose character
claims it, but whose temper or present circumstances put them out
of the way of it. This is giving honour to whom honour is due. John
had abased himself to honour Christ (
Now concerning this commendation of John, observe,
I. That Christ spoke thus honourably of
John, not in the hearing of John's disciples, but as they
departed, just after they were gone,
II. That what Christ said concerning John,
was intended not only for his praise, but for the people's profit,
to revive the remembrance of John's ministry, which had been well
attended, but which was now (as other such things used to be)
strangely forgotten: they did for a season, and but for a
season, rejoice in his light,
III. Let us see what the commendation of John was. They know not what answer to make to Christ's question; well, says Christ, "I will tell you what a man John the Baptist was."
1. "He was a firm, resolute man, and not
a reed shaken with the wind; you have been so in your
thoughts of him, but he was not so. He was not wavering in
his principles, nor uneven in his conversation; but was remarkable
for his steadiness and constant consistency with himself." They who
are weak as reeds will be shaken as reeds; but John
was strong in spirit,
2. He was a self-denying man, and mortified to this world. "Was he a man clothed in soft raiment? If so, you would not have gone into the wilderness to see him, but to the court. You went to see one that had his raiment of camel's hair, and a leathern girdle about his loins; his mien and habit showed that he was dead to all the pomps of the world and the pleasures of sense; his clothing agreed with the wilderness he lived in, and the doctrine he preached there, that of repentance. Now you cannot think that he who was such a stranger to the pleasures of a court, should be brought to change his mind by the terrors of a prison, and now to question whether Jesus be the Messiah or not!" Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. He was not a man clothed in soft raiment; such there are, but they are in kings' houses. Note, It becomes people in all their appearances to be consistent with their character and their situation. They who are preachers must not affect to look like courtiers; nor must they whose lot is cast in common dwellings, be ambitious of the soft clothing which they wear who are in kings' houses. Prudence teaches us to be of a piece. John appeared rough and unpleasant, yet they flocked after him. Note, The remembrance of our former zeal in attending on the word of God, should quicken us to, and in, our present work: let it not be said that we have done and suffered so many things in vain, have run in vain and laboured in vain.
3. His greatest commendation of all was his office and ministry, which was more his honour than any personal endowments or qualifications could be; and therefore this is most enlarged upon in a full encomium.
(1.) He was a prophet, yea, and
more than a prophet (
(2.) He was the same that was predicted to
be Christ's forerunner (
(3.) There was not a greater born of
women than John the Baptist,
Yet this high encomium of John has a
surprising limitation, notwithstanding, he that is least in the
kingdom of heaven is greater than he. [1.] In the kingdom of
glory. John was a great and good man, but he
was yet in a state of infirmity and imperfection, and therefore
came short of glorified saints, and the spirits of just men made
perfect. Note, First, There are degrees of glory in
heaven, some that are less than others there; though every vessel
is alike full, all are not alike large and capacious.
Secondly, The least saint in heaven is greater, and
knows more, and loves more, and does more in praising God, and
receives more from him, than the greatest in this world. The saints
on earth are excellent ones (
(4.) The great commendation of John the
Baptist was, that God owned his ministry, and made it wonderfully
successful for the breaking of the ice, and the preparing of people
for the kingdom of heaven. From the days of the first
appearing of John the Baptist, until now (which was not much
above two years), a great deal of good was done; so quick was the
motion when it came near to Christ the Centre; The kingdom of
heaven suffereth violence—biazetai-vim
patitur, like the violence of an army taking a city by storm,
or of a crowd bursting into a house, so the violent take it by
force. The meaning of this we have in the parallel place,
[1.] An improbable multitude. 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, and to make a
tortuous entry, as our law calls it, a wrongful and forcible
one. When the children of the kingdom are excluded out of
it, and many come into it from the east and the west, then
it suffers violence. Compare this with
[2.] An importunate multitude. This
violence denotes a strength, and vigour, and earnestness of desire
and endeavour, in those who followed John's ministry, else they
would not have come so far to attend upon it. It shows us also,
what fervency and zeal are required of all those who design to make
heaven of their religion. Note, They who would enter into the
kingdom of heaven must strive to enter; that kingdom
suffers a holy violence; self must be denied, the bent and bias,
the frame and temper, of the mind must be altered; there are hard
sufferings to be undergone, a force to be put upon the corrupt
nature; we must run, and wrestle, and fight, and be in an
agony, and all little enough to win such a prize, and to get
over such opposition from without and from within. The violent
take it by force. They who will have an interest in the great
salvation are carried out towards it with a strong desire, will
have it upon any terms, and not think them hard, nor quit
their hold without a blessing,
(5.) The ministry of John was the
beginning of the gospel, as it is reckoned,
[1.] In John the Old Testament dispensation
began to die,
[2.] In him the New-Testament day began to
dawn; for (
Lastly, Our Lord Jesus closes this
discourse with a solemn demand of attention (
16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking, and they say, He hath a devil. 19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. 20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
Christ was going on in the praise of John
the Baptist and his ministry, but here stops on a sudden, and turns
that to the reproach of those who enjoyed both that, and the
ministry of Christ and his apostles too, in vain. As to that
generation, we may observe to whom he compares them
(
I. As to that generation, the body of the Jewish people at that time. There were many indeed that pressed into the kingdom of heaven; but the generality continued in unbelief and obstinacy. John was a great and good man, but the generation in which his lot was cast was as barren and unprofitable as could be, and unworthy of him. Note, The badness of the places where good ministers live serves for a foil to their beauty. It was Noah's praise that he was righteous in his generation. Having commended John, he condemns those who had him among them, and did not profit by his ministry. Note, The more praise-worthy the people are, if they slight him, and so it will be found in the day of account.
This our Lord Jesus here sets forth in a parable, yet speaks as if he were at a loss to find out a similitude proper to represent this, Whereunto shall I liken this generation? Note, There is not a greater absurdity than that which they are guilty of who have good preaching among them, and are never the better for it. It is hard to say what they are like. The similitude is taken from some common custom among the Jewish children at their play, who, as is usual with children, imitated the fashions of grown people at their marriages and funerals, rejoicing and lamenting; but being all a jest, it made no impression; no more did the ministry either of John the Baptist or of Christ upon that generation. He especially reflects on the scribes and Pharisees, who had a proud conceit of themselves; therefore to humble them he compares them to children, and their behaviour to children's play.
The parable will be best explained by opening it and the illustration of it together in these five observations.
Note, 1. The God of heaven uses a variety
of proper means and methods for the conversion and salvation of
poor souls; he would have all men to be saved, and therefore
leaves no stone unturned in order to it. The great thing he aims
at, is the melting of our wills into a compliance
with the will of God, and in order to this the affecting of us with
the discoveries he has made of himself. Having various affections
to be wrought upon, he uses various ways of working upon them,
which though differing one from another, all tend to the same
thing, and God is in them all carrying on the same design. In the
parable, this is called his piping to us, and his
mourning to us; he hath piped to us in the precious
promises of the gospel, proper to work upon hope, and mourned to us
in the dreadful threatenings of the law, proper to work upon fear,
that he might frighten us out of our sins and allure us to himself.
He had piped to us in gracious and merciful providences,
mourned to us in calamitous, afflicting providences, and has
set the one over against the other. He has taught his ministers to
change their voice (
In the explanation of the parable is set forth the different temper of John's ministry and of Christ's, who were the two great lights of that generation.
(1.) On the one hand, John came mourning to them, neither eating nor drinking; not conversing familiarly with people, nor ordinarily eating in company, but alone, in his cell in the wilderness, where his meat was locusts and wild honey. Now this, one would think, should work upon them; for such an austere, mortified life as this, was very agreeable to the doctrine he preached: and that minister is most likely to do good, whose conversation is according to his doctrine; and yet the preaching even of such a minister is not always effectual.
(2.) On the other hand, the Son of man
came eating and drinking, and so he piped unto them.
Christ conversed familiarly with all sorts of people, not affecting
any peculiar strictness or austerity; he was affable and easy of
access, not shy of any company, was often at feasts, both with
Pharisees and publicans, to try if this would win upon those who
were not wrought upon by John's reservedness: those who were not
awed by John's frowns, would be allured by Christ's smiles; from
whom St. Paul learned to be come all things to all men,
Note, 2. The various methods which God
takes for the conversion of sinners, are with many fruitless and
ineffectual: "Ye have not danced, ye have not lamented; you
have not been suitably affected either with the one or with the
other." Particular means have, as in medicine, their particular
intentions, which must be answered, particular impressions, which
must be submitted to, in order to the success of the great and
general design; now if people will be neither bound by laws, nor
invited by promises, nor frightened by threatenings, will neither
be awakened by the greatest things, nor allured by the
sweetest things, nor startled by the most terrible
things, nor be made sensible by the plainest things; if they
will hearken to the voice neither of scripture, nor reason, nor
experience, nor providence, nor conscience, nor interest, what more
can be done? The bellows are burned, the lead is consumed, the
founder melteth in vain; reprobate silver shall men call them,
Note, 3. That commonly those persons who do
not profit by the means of grace, are perverse, and reflect upon
the ministers by whom they enjoy those means; and because they do
not get good themselves, they do all the hurt they can to others,
by raising and propagating prejudices against the word, and the
faithful preachers of it. Those who will not comply with God, and
walk after him, confront him, and walk contrary to him. So this
generation did; because they were resolved not to believe
Christ and John, and to own them, as they ought to have done, for
the best of men, they set themselves to abuse them, and to
represent them as the worst. (1.) As for John the Baptist, they
say, He has a devil. They imputed his strictness and
reservedness to melancholy, and some kind or degree of a possession
of Satan. "Why should we heed him? he is a poor hypochondriacal
man, full of fancies, and under the power of a crazed imagination."
(2.) As for Jesus Christ, they imputed his free and obliging
conversation to the more vicious habit of luxury and
flesh-pleasing: Behold a gluttonous man and a wine-bibber.
No reflection could be more foul and invidious; it is the charge
against the rebellious son (
Note, 4. That the cause of this great
unfruitfulness and perverseness of people under the means of grace,
is that they are like children sitting in the markets; they
are foolish as children, froward as children, mindless and playful
as children; would they but show themselves men in
understanding, there would be some hopes of them. The
market-place they sit in is to some a place of idleness
(
Note, 5. Though the means of grace be thus
slighted and abused by many, by the most, yet there is a remnant
that through grace do improve them, and answer the designs of them,
to the glory of God, and the good of their own souls. But wisdom
is justified of her children. Christ is Wisdom; in him
are hid treasures of wisdom; the saints are the children
God has given him,
Well, this is the account Christ gives of
that generation, and that generation is not passed
away, but remains in a succession of the like; for as it was
then, it has been since and is still; some believe the things
which are spoken, and some believe not,
II. As to the particular places in
which Christ was most conversant. What he said in general of that
generation, he applied in particular to those places,
to affect them. Then began he to upbraid them,
1. The sin charged upon them; not any against the moral law, then an appeal would have lain to the gospel, which would have relieved, but a sin against the gospel, the remedial law, and that is impenitency: this was it he upbraided them with, or reproached them for, as the most shameful, ungrateful thing that could be, that they repented not. Note, Wilful impenitency is the great damning sin of multitudes that enjoy the gospel, and which (more than any other) sinners will be upbraided with to eternity. The great doctrine that both John the Baptist, and Christ, and the apostles preached, was repentance; the great thing designed, both in the piping and in the mourning, was to prevail with people to change their minds and ways, to leave their sins and turn to God; and this they would not be brought to. He does not say, because they believed not (for some kind of faith many of them had) that Christ was a Teacher come from God; but because they repented not: their faith did not prevail to the transforming of their hearts, and the reforming of their lives. Christ reproved them for their other sins, that he might lead them to repentance; but when they repented not, He upbraided them with that, as their refusal to be healed: He upbraided them with it, that they might upbraid themselves, and might at length see the folly of it, as that which alone makes the sad case a desperate one, and the wound incurable.
2. The aggravation of the sin; they were
the cities in which most of his mighty works were done; for
thereabouts his principal residence had been for some time. Note,
Some places enjoy the means of grace in greater plenty, power, and
purity, than other places. God is a free agent, and acts so in all
his disposals, both as the God of nature and as the God of grace,
common and distinguishing grace. By Christ's mighty works
they should have been prevailed with, not only to receive his
doctrine, but to obey his law; the curing of bodily diseases should
have been the healing of their souls, but it had not that effect.
Note, The stronger inducements we have to repent, the more heinous
is the impenitency and the severer will the reckoning be, for
Christ keeps account of the mighty works done among us, and
of the gracious works done for us too, by which also we should be
led to repentance,
(1.) Chorazin and Bethsaida are here
instanced (
Now Chorazin and Bethsaida are here
compared with Tyre and Sidon, two maritime cities we read much of
in the Old Testament, that had been brought to ruin, but began to
flourish again; these cities bordered upon Galilee, but were in a
very ill name among the Jews for idolatry and other wickedness.
Christ sometimes went into the coasts of Tyre and Sidon
(
[1.] That Tyre and Sidon would not have
been so bad as Chorazin and Bethsaida. If they had had the same
word preached, and the same miracles wrought among them, they
would have repented, and that long ago, as Nineveh did,
in sackcloth and ashes. Christ, who knows the hearts of all,
knew that if he had gone and lived among them, and preached among
them, he should have done more good there than where he was; yet he
continued where he was for some time, to encourage his ministers to
do so, though they see not the success they desire. Note, Among the
children of disobedience, some are more easily wrought upon than
others; and it is a great aggravation of the impenitency of those
who plentifully enjoy the means of grace, not only that there are
many who sit under the same means that are wrought upon, but that
there are many more that would have been wrought upon, if they had
enjoyed the same means. See
[2.] That therefore Tyre and Sidon shall
not be so miserable as Chorazin and Bethsaida, but it shall be
more tolerable for them in the day of judgment,
(2.) Capernaum is here condemned with an
emphasis (
We have here Capernaum's doom,
[1.] Put absolutely; Thou which art
exalted to heaven shalt be brought down to hell Note,
First, Those who enjoy the gospel in power and purity, are
thereby exalted to heaven; they have therein a great honour
for the present, and a great advantage for eternity; they are
lifted up toward heaven; but if, notwithstanding, they still
cleave to the earth, they may thank themselves that they are
not lifted up into heaven. Secondly, Gospel advantages and
advancements abused will sink sinners so much lower into hell. Our
external privileges will be so far from saving us, that if our
hearts and lives be not agreeable to them, they will but inflame
the reckoning: the higher the precipice is, the more fatal is the
fall from it: Let us not therefore be high-minded, but fear;
not slothful, but diligent. See
[2.] We have it here put in comparison with the doom of Sodom—a place more remarkable, both for sin and ruin, than perhaps any other; and yet Christ here tells us,
First, That Capernaum's means would
have saved Sodom. If these miracles had been done among the
Sodomites, as bad as they were, they would have repented, and
their city would have remained unto this day a monument of
sparing mercy, as now it is of destroying justice,
Secondly, That Sodom's ruin will
therefore be less at the great day than Capernaum's. Sodom will
have many things to answer for, but not the sin of neglecting
Christ, as Capernaum will. If the gospel prove a savour of
death, a killing savour, it is doubly so; it is of death
unto death, so great a death (
25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so, Father: for so it seemed good in thy sight. 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.
In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace.
I. Christ here returns thanks to God for
his favour to those babes who had the mysteries of the
gospel revealed to them (
Now in this thanksgiving of Christ, we may observe,
1. The titles he gives to God; O Father,
Lord of heaven and earth. Note, (1.) In all our approaches to
God, by praise as well as by prayer, it is good for us to eye him
as a Father, and to fasten on that relation, not only when we ask
for the mercies we want, but when we give thanks for the mercies we
have received. Mercies are then doubly sweet, and powerful to
enlarge the heart in praise, when they are received as tokens of a
Father's love, and gifts of a Father's hand; Giving thanks to
the Father,
2. The thing he gives thanks for:
Because thou has hid these things from the wise and prudent,
and yet revealed them to babes. These things; he does
not say what things, but means the great things of the gospel,
the things that belong to our peace,
Note (1.) The great things of the
everlasting gospel have been and are hid from many that were
wise and prudent, that were eminent for learning and worldly
policy; some of the greatest scholars and the greatest statesmen
have been the greatest strangers to gospel mysteries. The world
by wisdom knew not God,
(2.) While the wise and prudent men
of the world are in the dark about gospel mysteries, even the
babes in Christ have the sanctifying saving knowledge of
them: Thou hast revealed them unto babes. Such the disciples
of Christ were; men of mean birth and education; no scholars, no
artists, no politicians, unlearned and ignorant men,
(3.) This difference between the
prudent and the babes is of God's own making. [1.] It is
he that has hid these things from the wise and prudent; he
gave them parts, and learning, and much of human understanding
above others, and they were proud of that, and rested in it, and
looked no further; and therefore God justly denies them the Spirit
of wisdom and revelation, and then, though they hear the sound of
the gospel tidings, they are to them as a strange thing. God
is not the Author of their ignorance and error, but he leaves them
to themselves, and their sin becomes their punishment, and the Lord
is righteous in it. See
(4.) This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ.
(5.) This way of dispensing divine grace is
to be acknowledged by us, as it was by our Lord Jesus, with all
thankfulness. We must thank God, [1.] That these things are
revealed; the mystery hid from ages and generations is
manifested; that they are revealed, not to a few, but to be
published to all the world. [2.] That they are revealed to
babes; that the meek and humble are beautified with this
salvation; and this honour put upon those whom the world pours
contempt upon. [3.] It magnifies the mercy to them, that these
things are hid from the wise and prudent: distinguishing
favours are the most obliging. As Job adored the name of the
Lord in taking away as well as in giving, so may
we in hiding these things from the wise and prudent, as well
as in revealing them unto babes; not as it is their misery,
but as it is a method by which self is abased, proud thoughts
brought down, all flesh silenced, and divine power and wisdom made
to shine the more bright. See
II. Christ here makes a gracious offer of
the benefits of the gospel to all, and these are the things which
are revealed to babes,
1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer.
Two things he here lays before us,
(1.) His commission from the Father: All
things are delivered unto me of my Father. Christ, as God, is
equal in power and glory with the Father; but as Mediator he
receives his power and glory from the Father; has all judgment
committed to him. He is authorized to settle a new covenant
between God and man, and to offer peace and happiness to the
apostate world, upon such terms as he should think fit: he was
sanctified and sealed to be the sole Plenipotentiary, to concert
and establish this great affair. In order to this, he has all
power both in heaven and in earth, (
(2.) His intimacy with the Father: No
man knoweth the Son but the Father, Neither knoweth any man the
Father save the Son. This gives us a further satisfaction, and
an abundant one. Ambassadors use to have not only their
commissions, which they produce, but their instructions, which they
reserve to themselves, to be made use of as there is occasion in
their negotiations; our Lord Jesus had both, not only authority,
but ability, for his undertaking. In transacting the great business
of our redemption, the Father and the Son are the parties
principally concerned; the counsel of peace is between them,
2. Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is a faithful saying, and well worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him.
(1.) We must come to Jesus Christ as our
Rest, and repose ourselves in him (
[3.] The blessing promised to those that do
come: I will give you rest. Christ is our Noah, whose name
signifies rest, for this same shall give us rest.
(2.) We must come to Jesus Christ as our
Ruler, and submit ourselves to him (
Now this is the hardest part of our lesson,
and therefore it is qualified (
[1.] The yoke of Christ's commands
is an easy yoke; it is chrestos, not only
easy, but gracious, so the word signifies; it is sweet and
pleasant; there is nothing in it to gall the yielding neck, nothing
to hurt us, but, on the contrary, must to refresh us. It is a
yoke that is lined with love. Such is the nature of all
Christ's commands, so reasonable in themselves, so profitable to
us, and all summed up in one word, and that a sweet word, love. So
powerful are the assistances he gives us, so suitable the
encouragements, and so strong the consolations, that are to be
found in the way of duty, that we may truly say, it is a
yoke of pleasantness. It is easy to the new nature, very
easy to him that understandeth,
[2.] The burden of Christ's cross is
a light burden, very light: afflictions from Christ,
which befal us as men; afflictions for Christ, which befal us as
Christians; the latter are especially meant. This burden in
itself is not joyous, but grievous; yet as it is Christ's,
it is light. Paul knew as much of it as any man, and he
calls it a light affliction,
(3.) We must come to Jesus Christ as our
Teacher, and set ourselves to learn of him,
Two reasons are given why we must learn of Christ.
[1.] I am meek and lowly in heart, and therefore fit to teach you.
First, He is meek, and can
have compassion on the ignorant, whom others would be in a
passion with. Many able teachers are hot and hasty, which is a
great discouragement to those who are dull and slow; but Christ
knows how to bear with such, and to open their understandings. His
carriage towards his twelve disciples was a specimen of this; he
was mild and gentle with them, and made the best of them; though
they were heedless and forgetful, he was not extreme to mark their
follies. Secondly, He is lowly in heart. He condescends to
teach poor scholars, to teach novices; he chose disciples, not from
the court, nor the schools, but from the seaside. He teaches the
first principles, such things as are milk for babes; he stoops to
the meanest capacities; he taught Ephraim to go,
[2.] You shall find rest to your
souls. This promise is borrowed from
Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased, hear ye him.
In this chapter, we have, I. Christ's clearing of
the law of the fourth commandment concerning the sabbath-day, and
vindicating it from some superstitious notions advanced by the
Jewish teachers; showing that works of necessity and mercy are to
be done on that day,
1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath day. 9 And when he was departed thence, he went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.
The Jewish teachers had corrupted many of
the commandments, by interpreting them more loosely than they were
intended; a mistake which Christ discovered and rectified
(
Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of one day in seven, as a holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders.
It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention.
I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe,
1. What it was that the disciples did. They
were following their Master one sabbath day through a corn-field;
it is likely they were going to the synagogue (
2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was a kind of reaping.
Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so.
3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon.
(1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves.
[1.] He urges an ancient instance of David,
who in a case of necessity did that which otherwise he ought not to
have done (
[2.] He urges a daily instance of the
priests, which they likewise read in the law, and according
to which was the constant usage,
(2.) He justifies them by arguments, three cogent ones.
[1.] In this place is one greater than
the temple,
[2.] God will have mercy and not
sacrifice,
[3.] The Son of man is Lord even of the
sabbath day,
Christ having thus silenced the Pharisees,
and got clear of them (
II. Christ, by healing the man that had
the withered hand on the sabbath day, shows that works of mercy
are lawful and proper to be done on that day. The work of necessity
was done by the disciples, and justified by him; the work of mercy
was done by himself; the works of mercy were his works of
necessity; it was his meat and drink to do good. I must
preach, says he,
Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was Cæmentarius—a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and have got my living by my labour (manibus victum quæritans); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread" (ne turpiter mendicem cibos). Hieron. in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm.
2. A spiteful question which the Pharisees put to Christ upon the sight of this man. They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good; Is it lawful to heal on the sabbath-day? Whether it was lawful for physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders. Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day.
3. Christ's answer to this question, by way
of appeal to themselves, and their own opinion and practice,
Hence Christ infers a truth, which, even at
first sight, appears very reasonable and good-natured; that it
is lawful to do well on the sabbath days; they had asked, Is
it lawful to heal? Christ proves it is lawful to do
well, and let any one judge whether healing, as Christ healed,
was not doing well. Note, There are more ways of doing
well upon sabbath days, than by the duties of God's immediate
worship; attending the sick, relieving the poor, helping those who
are fallen into sudden distress, and call for speedy relief; this
is doing good: and this must be done from a principle of
love and charity, with humility and self-denial, and a heavenly
frame of spirit, and this is doing well, and it shall be
accepted,
4. Christ's curing of the man,
notwithstanding the offence which he foresaw the Pharisees would
take at it,
14 Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16 And charged them that they should not make him known: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust.
As in the midst of Christ's greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure, yet he made it appear that he emptied himself, and made himself of no reputation. Here we have,
I. The cursed malice of the Pharisees
against Christ (
II. Christ's absconding upon this occasion,
and the privacy he chose, to decline, not his work, but his danger;
because his hour was not yet come (
Christ did not retire for his own ease, nor seek an excuse to leave off his work; no, his retirements were filled up with business, and he was even then doing good, when he was forced to flee for the same. Thus he gave an example to his ministers, to do what they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, drove Christ from then, and forced him to withdraw himself, yet the common people crowded after him; great multitudes followed him and found him out. This some would turn to his reproach, and call him the ring-leader of the mob; but it was really his honour, that all who were unbiased and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world, with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others.
Christ studied to reconcile usefulness and
privacy; he healed them all, and yet (
III. The fulfilling of the scriptures in
all this,
1. The pleasure of the Father in Christ
(
(1.) That our Saviour was God's Servant in
the great work of our redemption. He therein submitted himself to
the Father's will (
(2.) That Jesus Christ was chosen of God,
as the only fit and proper person for the management of the great
work of our redemption. He is my Servant whom I have chosen,
as par negotio—equal to the undertaking. None but he was
able to do the Redeemer's work, or fit to wear the Redeemer's
crown. He was one chosen out of the people (
(3.) That Jesus Christ is God's Beloved,
his beloved Son; as God, he lay from eternity in his bosom
(
(4.) That Jesus Christ is one in whom the
Father is well pleased, in whom his soul is pleased; which denotes
the highest complacency imaginable. God declared, by a voice from
heaven, that he was his beloved Son in whom he is well pleased;
well pleased in him, because he was the ready and cheerful
Undertaker of that work of wonder which God's heart was so much
upon, and he is well pleased with us in him; for he had made us
accepted in the Beloved,
2. The promise of the Father to him in two things.
(1.) That he should be every way well
qualified for his undertaking; I will put my Spirit upon
him, as a Spirit of wisdom and counsel,
(2.) That he should be abundantly
successful in his understanding. Those whom God sends he will
certainly own. It was long since secured by promise to our Lord
Jesus, that the good pleasure of the Lord should prosper in his
hand,
[1.] He shall show judgment to the
Gentiles. Christ in his own person preached to those who
bordered upon the heathen nations (see
[2.] In his name shall the Gentiles
trust,
3. The prediction concerning him, and his
mild and quiet management of his undertaking,
(1.) That he should carry on his
undertaking without noise or ostentation. He shall not strive,
or make an outcry. Christ and his kingdom come not with
observation,
(2.) That he should carry on his
undertaking without severity and rigour (
22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David? 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
In these verses we have,
I. Christ's glorious conquest of Satan, in
the gracious cure of one who, by the divine permission, was under
his power, and in his possession,
1. The man's case was very sad; he was possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. 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 eye of faith, and seals up the lips of prayer.
2. His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise.
II. The conviction which this gave to the
people to all the people: they were amazed. Christ
had wrought divers miracles of this kind before; but his works are
not the less wonderful, nor the less to be wondered at, for their
being often repeated. They inferred from it, "Is not this the
Son of David? The Messiah promised, that was to spring from the
loins of David? Is not this he that should come?" We may take this,
1. As an enquiring question; they asked, Is not this the
Son of David? But they did not stay for an answer: the
impressions were cogent, but they were transient. It was a good
question that they started; but, it should seem, it was soon lost,
and was not prosecuted. Such convictions as these should be brought
to a head, and then they are likely to be brought to the heart. Or,
2. as an affirming question; Is not this the Son of
David? "Yes, certainly it is, it can be no other; such miracles
as these plainly evince that the kingdom of the Messiah is now
setting up." And they were the people, the vulgar sort of the
spectators, that drew this inference from Christ's miracles.
Atheists will say, "That was because they were less prying than the
Pharisees;" no, the matter of fact was obvious, and required not
much search: but it was because they were less prejudiced and
biassed by worldly interest. So plain and easy was the way made to
this great truth of Christ being the Messiah and Saviour of the
world, that the common people could not miss it; the wayfaring
men, though fools, could not err therein. See
III. The blasphemous cavil of the
Pharisees,
1. How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor.
2. How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub—the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an angel of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits.
IV. Christ's reply to this base
insinuation,
Christ's reply to this imputation is copious and cogent, that every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion.
1. It would be very strange, and highly
improbably, that Satan should be cast out by such a compact,
because then Satan's kingdom would be divided against
itself; which, considering his subtlety, is not a thing to be
imagined,
(1.) Here is a known rule laid down, that
in all societies a common ruin is the consequence of mutual
quarrels: Every kingdom divided against itself is brought to
desolation; and every family too: Quæ enim domus tam
stabilis est, quæ tam firma civitas, quæ non odiis atque dissidiis
funditus everti possit?—For what family is so strong, what
community so firm, as not to be overturned by enmity and
dissension? Cic. Læl. 7. Divisions commonly end in
desolations; if we clash, we break; if we divide one from another,
we become an easy prey to a common enemy; much more if we bite
and devour one another, shall we be consumed one of
another,
(2.) The application of it to the case in
hand (
2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for,
(1.) How otherwise do your
children cast them out? There were those among the Jews who, by
invocation of the name of the most high God, or the God of Abraham,
Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of
some in his time that did it; we read of Jewish exorcists
(
(2.) This casting out of devils was a
certain token and indication of the approach and appearance of the
kingdom of God (
3. The comparing of Christ's miracles,
particularly this of casting out devils, with his doctrine, and the
design and tendency of his holy religion, evidenced that he was so
far from being in league with Satan, that he was at open enmity and
hostility against him (
4. It is here intimated, that this holy
war, which Christ was carrying on with vigour against the devil and
his kingdom, was such as would not admit of a neutrality (
The latter clause is to the same purport:
He that gathereth not with me scattereth. Note, (1.)
Christ's errand into the world was to gather, to gather in his
harvest, to gather in those whom the Father had given him,
V. Here is a discourse of Christ's upon this occasion, concerning tongue-sins; Wherefore I say unto you. He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us.
1. Blasphemous words against the Holy Ghost
are the worst kind of tongue-sins, and unpardonable,
(1.) Here is a gracious assurance of the
pardon of all sin upon gospel terms: this Christ says to us, and it
is a comfortable saying, that the greatness of sin shall be no bar
to our acceptance with God, if we truly repent and believe the
gospel: All manner of sin and blasphemy shall be forgiven unto
men. Though the sin has been as scarlet and crimson
(
(2.) Here is an exception of the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here,
[1.] What this sin; it is speaking
against the Holy Ghost. See what malignity there is in
tongue-sins, when the only unpardonable sin is so. But Jesus
knew their thoughts,
[2.] What the sentence is that is passed upon it; It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called the world to come, shall there be any pardon to such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or, It shall be forgiven neither now, in the sinner's own conscience, nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and the wrath to come.
2. Christ speaks here concerning other
wicked words, the products of corruption reigning in the heart, and
breaking out thence,
(1.) The heart is the root, the
language is the fruit (
(2.) The heart is the fountain, the
words are the streams (
(3.) The heart is the treasury, the
words are the things brought out of that treasury (
[1.] It is the character of a good
man, that he has a good treasure in his heart, and from
thence brings forth good things, as there is occasion.
Graces, comforts, experiences, good knowledge, good affections,
good resolutions, these are a good treasure in the heart;
the word of God hidden there, the law of God written there, divine
truths dwelling and ruling thee, are a treasure there, valuable and
suitable, kept safe and kept secret, as the stores of the good
householder, but ready for use upon all occasions. A good
man, thus furnished, will bring forth, as Joseph out of
his stores; will be speaking and doing that which is good, for
God's glory, and the edification of others. See
[2.] It is the character of an evil
man, that he has an evil treasure in his heart, and out
of it bringeth 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 the
dishonour of God, and the hurt of others. See
3. Christ speaks here concerning idle
words, and shows what evil there is in them (
(1.) How particular the account will be of
tongue-sins in that day: even for every idle words, or
discourse, that men speak, they shall give account. This
intimates, [1.] That God takes notice of every word we say, even
that which we ourselves do not notice. See
(2.) How strict the judgment will be upon
that account (
38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. 41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
It is probable that these Pharisees with
whom Christ is here in discourse were not the same that cavilled at
him (
I. Their address to him,
II. His answer to this address, this insolent demand,
1. He condemns the demand, as the language
of an evil and adulterous generation,
2. He refuses to give them any other sign than he has already given them, but that of the prophet Jonas. Note, Though Christ is always ready to hear and answer holy desires and prayers, yet he will not gratify corrupt lusts and humours. Those who ask amiss, ask, and have not. Signs were granted to those who desired them for the confirmation of their faith, as to Abraham and Gideon; but were denied to those who demanded them for the excuse of their unbelief.
Justly might Christ have said, They shall
never see another miracle: but see his wonderful goodness; (1.)
They shall have the same signs still repeated, for their further
benefit, and more abundant conviction. (2.) They shall have one
sign of a different kind from all these, and that is, the
resurrection of Christ from the dead by his own power, called
here the sign of the prophet Jonas this was yet reserved for
their conviction, and was intended to be the great proof of
Christ's being the Messiah; for by that he was declared to be
the Son of God with power,
Now this sign of the prophet Jonas he
further explains here; (
3. Christ takes this occasion to represent the sad character and condition of that generation in which he lived, a generation that would not be reformed, and therefore could not but be ruined; and he gives them their character, as it would stand in the day of judgment, under the full discoveries and final sentences of that day. Persons and things now appear under false colours; characters and conditions are here changeable: if therefore we would make a right estimate, we must take our measures from the last judgment; things are really, what they are eternally.
Now Christ represents the people of the Jews,
(1.) As a generation that would be
condemned by the men of Nineveh, whose repenting at the
preaching of Jonas would rise up in judgment against
them,
(2.) As a generation that would be
condemned by the queen of the south, the queen of Sheba,
(3.) As a generation that were resolved to
continue in the possession, and under the power, of Satan,
notwithstanding all the methods that were used to dispossess him
and rescue them. They are compared to one out of whom the devil is
gone, but returns with double force,
[1.] The parable represents his possessing
men's bodies: Christ having lately cast out a devil, and they
having said he had a devil, gave occasion to show how much
they were under the power of Satan. This is a further proof that
Christ did not cast out devils by compact with the devil, for then
he would soon have returned again; but Christ's ejectment of him
was final, and such as barred a re-entry: we find him charging the
evil spirit to go out, and enter no more,
[2.] The application of the parable makes it to represent the case of the body of the Jewish church and nation: So shall it be with this wicked generation, that now resist, and will finally reject, the gospel of Christ. The devil, who by the labours of Christ and his disciples had been cast out of many of the Jews, sought for rest among the heathen, from whose persons and temples the Christians would every where expel him: so Dr. Whitby: or finding no where else in the heathen world such pleasant, desirable habitations, to his satisfaction, as here in the heart of the Jews: so Dr. Hammond: he shall therefore enter again into them, for Christ had not found admission among them, and they, by their prodigious wickedness and obstinate unbelief, were still more ready than ever to receive him; and then he shall take a durable possession here, and the state of this people is likely to be more desperately damnable (so Dr. Hammond) than it was before Christ came among them, or would have been if Satan had never been cast out.
The body of that nation is here
represented, First, As an apostate people. After the
captivity in Babylon, they began to reform, left their idols, and
appeared with some face of religion; but they soon corrupted
themselves again: though they never relapsed into idolatry, they
fell into all manner of impiety and profaneness, grew worse and
worse, and added to all the rest of their wickedness a wilful
contempt of, and opposition to, Christ and his gospel.
Secondly, As a people marked for ruin. A new commission was
passing the seals against that hypocritical nation, the people of
God's wrath (like that,
46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
Many excellent, useful sayings came from the mouth of our Lord Jesus upon particular occasions; even his digressions were instructive, as well as his set discourses: as here,
Observe, I. How Christ was interrupted in
his preaching by his mother and his brethren, that stood
without, desiring to speak with him (
1. He was as yet talking to the people. Note, Christ's preaching was talking; it was plain, easy, and familiar, and suited to their capacity and case. What Christ had delivered had been cavilled at, and yet he went on. Note, The opposition we meet within our work, must not drive us from it. He left off talking with the Pharisees, for he saw he could do no good with them; but continued to talk to the common people, who, not having such a conceit of their knowledge as the Pharisees had, were willing to learn.
2. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. They had the advantage of his daily converse in private, and therefore were less mindful to attend upon his public preaching. Note, Frequently those who are nearest to the means of knowledge and grace, are most negligent. Familiarity and easiness of access breed some degree of contempt. We are apt to neglect that this day, which we think we may have any day, for getting that it is only the present time we can be sure of; tomorrow is none of ours. There is too much truth in that common proverb, "The nearer the church, the further from God;" it is pity it should be so.
3. They not only would not hear him
themselves, but they interrupted others that heard him
gladly. The devil was a sworn enemy to our Saviour's preaching.
He had sought to baffle his discourse by the unreasonable cavils of
the scribes and Pharisees, and when he could not gain his point
that way, he endeavoured to break it off by the unseasonable visits
of relations. Note, We often meet with hindrances and obstructions
in our work, by our friends that are about us, and are taken off by
civil respects from our spiritual concerns. Those who really wish
well to us and to our work, may sometimes, by their indiscretion,
prove our back-friends, and impediments to us in our duty; as
Peter was offensive to Christ, with his, "Master, spare
thyself," when he thought himself very officious. The mother of
our Lord desired to speak with him; it seemed she had not then
learned to command her Son, as the iniquity and idolatry of the
church of Rome has since pretended to teach her: nor was she so
free from fault and folly as they would make her. It was Christ's
prerogative, and not his mother's, to do every thing wisely, and
well, and in its season. Christ once said to his mother, How is
it that ye sought me? Wist he not, that I must be about my Father's
business? And it was then said, she laid up that saying in
her heart (
II. How he resented this interruption,
1. He would not hearken to it; he was so
intent upon his work, that no natural or civil respects should take
him off from it. Who is my mother and who are my brethren?
Not that natural affection is to be put off, or that, under
pretence of religion, we may be disrespectful to parents, or unkind
to other relations; but every thing is beautiful in its
season, and the less duty must stand by, while the greater is
done. When our regard to our relations comes in competition with
the service of God, and the improving of an opportunity to do
good, in such a case, we must say to our Father, I have not
seen him, as Levi did,
2. He took that occasion to prefer his disciples, who were his spiritual kindred, before his natural relations as such: which was a good reason why he would not leave preaching to speak with his brethren. He would rather be profiting his disciples, than pleasing his relations. Observe,
(1.) The description of Christ's disciples.
They are such as do the will of his Father; not only hear
it, and know it, and talk of it, but do it; for doing the
will of God is the best preparative for discipleship (
(2.) The dignity of Christ's disciples:
The same is my brother, and sister, and mother. His
disciples, that had left all to follow him, and embraced his
doctrine, were dearer to him than any that were akin to him
according to the flesh. They had preferred Christ before their
relations; they left their father (
In this chapter, we have, I. The favour which
Christ did to his countrymen in preaching the kingdom of heaven to
them,
1 The same day went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.
We have here Christ preaching, and may observe,
1. When Christ preached this sermon;
it was the same day that he preached the sermon in the foregoing
chapter: so unwearied was he in doing good, and working the works
of him that sent him. Note, Christ was for preaching both ends of
the day, and has by his example recommended that practice to his
church; we must in the morning sow our seed, and in the evening
not withhold our hand,
2. To whom he preached; there were
great multitudes gathered together to him, and they were the
auditors; we do not find that any of the scribes or Pharisees were
present. They were willing to hear him when he preached in the
synagogue (
3. Where he preached this sermon.
(1.) His meeting-place was the sea-side. He
went out of the house (because there was no room for the auditory)
into the open air. It was pity but such a Preacher should have had
the most spacious, sumptuous, and convenient place to preach in,
that could be devised, like one of the Roman theatres; but he was
now in his state of humiliation, and in this, as in other things,
he denied himself the honours due to him; as he had not a house of
his own to live in, so he had not a chapel of his own to preach in.
By this he teaches us in the external circumstances of worship not
to covet that which is stately, but to make the best of the
conveniences which God in his providence allots to us. When Christ
was born, he was crowded into the stable, and now to the sea-side,
upon the strand, where all persons might come to him with freedom.
He that was truth itself sought no corners (no adyta), as
the pagan mysteries did. Wisdom crieth without,
(2.) His pulpit was a ship; not like Ezra's
pulpit, that was made for the purpose (
4. What and how he preached.
(1.) He spake many things unto them. Many more it is likely
than are here recorded, but all excellent and necessary things,
things that belong to our peace, things pertaining to the kingdom
of heaven: they were not trifles, but things of everlasting
consequence, that Christ spoke of. It concerns us to give a more
earnest heed, when Christ has so many things to say to us, that we
miss not any of them. (2.) What he spake was in parables. A parable
sometimes signifies any wise, weighty saying that is instructive;
but here in the gospels it generally signifies a continued
similitude or comparison, by which spiritual or heavenly things
were described in language borrowed from the things of this life.
It was a way of teaching used very much, not only by the Jewish
rabbin, but by the Arabians, and the other wise men of the east;
and it was found very profitable, and the more so from its being
pleasant. Our Saviour used it much, and in it condescended to the
capacities of people, and lisped to them in their own language. God
had long used similitudes by his servants the prophets
(
I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak.
To this question Christ answers largely,
1. This reason is laid down (
2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness.
(1.) Here is a promise to him that has,
that has true grace, pursuant to the election of grace, that has,
and uses what he has; he shall have more abundance: God's favours
are earnests of further favours; where he lays the foundation, he
will build upon it. Christ's disciples used the knowledge they now
had, and they had more abundance at the pouring out of the Spirit,
(2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly.
3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with.
(1.) Some were willingly ignorant; and such
were amused by the parables (
Now in this the scripture would be
fulfilled,
First. A description of sinners'
wilful blindness and hardness, which is their sin. This people's
heart is waxed gross; it is fattened, so the word is;
which denotes both sensuality and senselessness (
Secondly, A description of that
judicial blindness, which is the just punishment of this. "By
hearing, ye shall hear, and shall not understand; what means of
grace you have, shall be to no purpose to you; though, in mercy to
others, they are continued, yet in judgment to you, the blessing
upon them is denied." The saddest condition a man can be in on this
side hell, is to sit under the most lively ordinances with a dead,
stupid, untouched heart. To hear God's word, and see his
providences, and yet not to understand and perceive his will,
either in the one or in the other, is the greatest sin and the
greatest judgment that can be. Observe, It is God's work to give
an understanding heart, and he often, in a way of righteous
judgment, denies it to those to whom he has given the hearing ear,
and the seeing eye, in vain. Thus does God choose sinners'
delusions (
Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them.
Note, 1. That seeing, hearing, and
understanding, are necessary to conversion; for God, in working
grace, deals with men as men, as rational agents; he draws with the
cords of a man, changes the heart by opening the eyes, and turns
from the power of Satan unto God, by turning first from
darkness to light, (
(2.) Others were effectually called to be
the disciples of Christ, and were truly desirous to be taught of
him; and they were instructed, and made to improve greatly in
knowledge, by these parables, especially when they were expounded;
and by them the things of God were made more plain and easy, more
intelligible and familiar, and more apt to be remembered (
[1.] As a blessing; "Blessed are your
eyes for they see, and your ears for they hear; it is your
happiness, and it is a happiness for which you are indebted to the
peculiar favour and blessing of God." It is a promised blessing,
that in the days of the Messiah the eyes of them that see shall
not be dim,
[2.] As a transcendent blessing, desired
by, but not granted to, many prophets and righteous men,
II. We have, in
The parable of the sower is plain enough,
Let us therefore compare the parable and the exposition.
(1.) The seed sown is the word of God, here
called the word of the kingdom (
(2.) The sower that scatters the seed is
our Lord Jesus Christ, either by himself, or by his ministers; see
(3.) The ground in which this seed is sown
is the hearts of the children of men, which are differently
qualified and disposed, and accordingly the success of the word is
different. Note, Man's heart is like soil, capable of improvement,
of bearing good fruit; it is pity it should lie fallow, or be like
the field of the slothful,
Now observe the characters of these four sorts of ground.
[1.] The highway ground,
Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before Him as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.
Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown.—Such mindless, 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: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace.
[2.] The stony ground. Some fell upon
stony places (
First, How far they went. 1. They
hear the word; they turn neither their backs upon it, nor a
deaf ear to it. Note, hearing the word, though ever so frequently,
ever so gravely, if we rest in that, will never bring us to heaven.
2. They are quick in hearing, swift to hear, he anon
receiveth it, euthys, he is ready to receive it,
forthwith it sprung up (
Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is,
1. They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port.
2. Times of trial come, and then they come
to nothing. When tribulation and persecution arise because of
the word, he is offended; it is a stumbling-block in his way
which he cannot get over, and so he flies off, and this is all his
profession comes to. Note, (1.) After a fair gale of opportunity
usually follows a storm of persecution, to try who have received
the word in sincerity, and who have not. When the word of Christ's
kingdom comes to be the word of Christ's patience (
[3.] The thorny ground, Some fell among
thorns (which are a good guard to the corn when they are in the
hedge, but a bad inmate when they are in the field); and the
thorns sprung up, which intimates that they did not appear, or
but little, when the corn was sown, but afterwards they proved
choking to it,
Now what are these choking thorns?
First, The cares of this world. Care
for another world would quicken the springing of this seed, but
care for this world chokes it. 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 deals much in them (
Secondly, The deceitfulness of
riches. Those who, by their care and industry, have raised estates,
and so the danger that arises from care seems to be over, and they
continue hearers of the word, yet are still in a snare
(
[4.] The good ground (
Now that which distinguished this good
ground from the rest, was, in one word, fruitfulness. By
this true Christians are distinguished from hypocrites, that
they bring forth the fruits of righteousness; so shall ye be my
disciples,
The hearers represented by the good ground are,
First, Intelligent hearers; they hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is a thief and a robber, comes not in by that door, but climbeth up another way.
Secondly, Fruitful hearers, which is an evidence of their good understanding: which also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We then bear fruit, when we practise according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.
Thirdly, Not all alike fruitful;
some a hundred-fold, some sixty, some thirty. Note, Among
fruitful Christians, some are more fruitful than others: where
there is true grace, yet there are degrees of it; some are of
greater attainments in knowledge and holiness than others; all
Christ's scholars are not in the same form. We should aim at the
highest degree, to bring forth a hundred-fold, as Isaac's
ground did (
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
In these verses, we have, I. Another reason
given why Christ preached by parables,
II. The parable of the tares, and the exposition of it; they must be taken together, for the exposition explains the parable and the parable illustrates the exposition.
Observe, 1. The disciples' request to their
Master to have this parable expounded to them (
The disciples' request to their Master was,
Declare unto us the parable of the tares. This implied an
acknowledgement of their ignorance, which they were not ashamed to
make. It is probable they apprehended the general scope of the
parable, but they desired to understand it more particularly, and
to be assured that they took it right. Note, Those are rightly
disposed for Christ's teaching, that are sensible of their
ignorance, and sincerely desirous to be taught. He will teach
the humble (
2. The exposition Christ gave of the parable, in answer to their request; so ready is Christ to answer such desires of his disciples. Now the drift of the parable is, to represent to us the present and future state of the kingdom of heaven, the gospel church: Christ's care of it, the devil's enmity against it, the mixture that there is in it of good and bad in the other world. Note, The visible church is the kingdom of heaven; though there be many hypocrites in it, Christ rules in it as a King; and there is a remnant in it, that are the subjects and heirs of heaven, from whom, as the better part, it is denominated: the church is the kingdom of heaven upon earth.
Let us go over the particulars of the exposition of the parable.
(1.) He that sows the good seed is the Son of man. Jesus Christ is the Lord of the field, the Lord of the harvest, the Sower of good seed. When he ascended on high, he gave gifts to the world; not only good ministers, but other good men. Note, Whatever good seed there is in the world, it all comes from the hand of Christ, and is of his sowing: truths preached, graces planted, souls sanctified, are good seed, and all owing to Christ. Ministers are instruments in Christ's hand to sow good seed; are employed by him and under him, and the success of their labours depends purely upon his blessing; so that it may well be said, It is Christ, and no other, that sows the good seed; he is the Son of man, one of us, that his terror might not make us afraid; the Son of man, the Mediator, and that has authority.
(2.) The field is the world; the world of mankind, a large field, capable of bringing forth good fruit; the more is it to be lamented that it brings forth so much bad fruit: the world here is the visible church, scattered all the world over, not confined to one nation. Observe, In the parable it is called his field; the world is Christ's field, for all things are delivered unto him of the Father: whatever power and interest the devil has in the world, it is usurped and unjust; when Christ comes to take possession, he comes whose right it is; it is his field, and because it is his he took care to sow it with good seed.
(3.) The good seed are the children of
the kingdom, true saints. They are, [1.] The children of the
kingdom; not in profession only, as the Jews were (
(4.) The tares are the children of the
wicked one. Here is the character of sinners, hypocrites, and
all profane and wicked people. [1.] They are the children of the
devil, as a wicked one. Though they do not own his name, yet they
bear his image, do his lusts, and from him they have their
education; he rules over them, he works in them,
(5.) The enemy that sowed the tares is the devil; a sworn enemy to Christ and all that is good, to the glory of the good God, and the comfort and happiness of all good men. He is an enemy to the field of the world, which he endeavours to make his own, by sowing his tares in it. Ever since he became a wicked spirit himself, he has been industrious to promote wickedness, and has made it his business, aiming therein to counterwork Christ.
Now concerning the sowing of the tares, observe in the parable,
[1.] That they were sown while men
slept. Magistrates slept, who by their power, ministers slept,
who by their preaching, should have prevented this mischief. Note,
Satan watches all opportunities, and lays hold of all advantages,
to propagate vice and profaneness. The prejudice he does to
particular persons is when reason and conscience sleep, when they
are off their guard; we have therefore need to be sober, and
vigilant. It was in the night, for that is the sleeping time.
Note, Satan rules in the darkness of this world; that gives
him an opportunity to sow tares,
[2.] The enemy, when he had sown the tares,
went his way (
[3.] The tares appeared not till the
blade sprung up, and brought forth fruit,
[4.] The servants, when they were aware of
it, complained to their master (
[5.] The Master was soon aware whence it
was (
[6.] The servants were very forward to have these tares rooted up. "Wilt thou that we go and do it presently?" Note, The over-hasty and inconsiderate zeal of Christ's servants, before they have consulted with their Master, is sometimes ready, with the hazard of the church, to root out all that they presume to be tares: Lord, wilt thou that we call for fire from heaven?
[7.] The Master very wisely prevented this
(
(6.) The harvest is the end of the
world,
(7.) The reapers are the angels:
they shall be employed, in the great day, in executing Christ's
righteous sentences, both of approbation and condemnation, as
ministers of his justice,
(8.) Hell-torments are the fire, into which the tares shall then be cast, and in which they shall be burned. At the great day a distinction will be made, and with it a vast difference; it will be a notable day indeed.
[1.] The tares will then be gathered out:
The reapers (whose primary work it is to gather in the corn)
shall be charged first to gather out the tares. Note, Though
good and bad are together in this world undistinguished, yet at the
great day they shall be parted; no tares shall then be among the
wheat; no sinners among the saints: then you shall plainly discern
between the righteous and the wicked, which here sometimes
it is hard to do,
[2.] They will then be bound in
bundles,
(9.) Heaven is the barn into which
all God's wheat shall be gathered in that harvest-day. But
gather the wheat into my barn: so it is in the parable,
In the explanation of the parable, this is
gloriously represented (
III. Here is the parable of the grain of
mustard-seed,
Now concerning the work of the gospel, observe,
1. That it is commonly very weak and small
at first, like a grain of mustard-seed, which is one of the
least of all seeds. The kingdom of the Messiah, which was now
in the setting up, made but a small figure; Christ and the
apostles, compared with the grandees of the world, appeared like
a grain of mustard-seed, the weak things of the world. In
particular places, the first breaking out of the gospel light is
but as the dawning of the day; and in particular souls, it
is at first the day of small things, like a bruised reed.
Young converts are like lambs that must be carried in his
arms,
2. That yet it is growing and coming on.
Christ's kingdom strangely got ground; great accessions were made
to it; nations were born at once, in spite of all the oppositions
it met with from hell and earth. In the soul where grace is true it
will grow really, though perhaps insensibly. A grain of
mustard-seed is small, but however it is seed, and has in it a
disposition to grow. Grace will be getting ground, shining more and
more,
3. That it will at last come to a great
degree of strength and usefulness; when it is grown to some
maturity, it becomes a tree, much larger in those countries
than in ours. The church, like the vine brought out of
Egypt, has taken root, and filled the earth,
IV. Here is the parable of the
leaven,
1. A woman took this leaven; it was her work. Ministers are employed in leavening places, in leavening souls, with the gospel. The woman is the weaker vessel, and we have this treasure in such vessels.
2. The leaven was hid in three measures
of meal. The heart is, as the meal, soft and pliable; it is the
tender heart that is likely to profit by the word: leaven among
corn unground does not work, nor does the gospel in souls unhumbled
and unbroken for sin: the law grinds the heart, and then the gospel
leavens it. It is three measures of meal, a great quantity,
for a little leaven leaveneth the whole lump. The meal must
be kneaded, before it receive the leaven; our hearts, as they must
be broken, so they must be moistened, and pains taken with them to
prepare them for the word, that they may receive the impressions of
it. The leaven must be hid in the heart (
3. The leaven thus hid in the dough, works
there, it ferments; the word is quick and powerful,
(1.) Thus it was in the world. The
apostles, by their preaching, hid a handful of leaven in the great
mass of mankind, and it had a strange effect; it put the world into
a ferment, and in a sense turned it upside down (
(2.) Thus it is in the heart. When the
gospel comes into the soul, [1.] It works a change, not in the
substance; the dough is the same, but in the quality; it makes us
to savour otherwise than we have done, and other things to savour
with us otherwise than they used to do,
44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old.
We have four short parables in these verses.
I. That of the treasure hid in the field. Hitherto he had compared the kingdom of heaven to small things, because its beginning was small; but, lest any should thence take occasion to think meanly of it, in this parable and the next he represents it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms; it is here likened to a treasure hid in the field, which, if we will, we may make our own.
1. Jesus Christ is the true Treasure; in
him there is an abundance of all that which is rich and useful, and
will be a portion for us: all fulness (
2. The gospel is the field in which this
treasure is hid: it is hid in the word of the gospel, both the
Old-Testament and the New-Testament gospel. In gospel ordinances it
is hid as the milk in the breast, the marrow in the bone, the manna
in the dew, the water in the well (
3. It is a great thing to discover the
treasure hid in this field, and the unspeakable value of it. The
reason why so many slight the gospel, and will not be at the
expense, and run the hazard, of entertaining it, is because they
look only upon the surface of the field, and judge by that, and so
see no excellency in the Christian institutes above those of the
philosophers; nay, the richest mines are often in grounds that
appear most barren; and therefore they will not so much as bid for
the field, much less come up to the price. What is thy beloved
more than another beloved? What is the Bible more than other
good books? The gospel of Christ more than Plato's philosophy, or
Confucius's morals: but those who have searched the
scriptures, so as in them to find Christ and eternal
life (
4. Those who discern this treasure in the
field, and value it aright, will never be easy till they have made
it their own upon any terms. He that has found this treasure, hides
it, which denotes a holy jealousy, lest we come short
(
II. That of the pearl of price
(
Note, 1. All the children of men are busy, seeking goodly pearls: one would be rich, another would be honourable, another would be learned; but the most are imposed upon, and take up with counterfeits for pearls.
2. Jesus Christ is a Pearl of great price, a Jewel of inestimable value, which will make those who have it rich, truly rich, rich toward God; in having him, we have enough to make us happy here and for ever.
3. A true Christian is a spiritual
merchant, that seeks and finds this pearl of price; that
does not take up with any thing short of an interest in Christ,
and, as one that is resolved to be spiritually rich, trades high:
He went and bought that pearl; did not only bid for it, but
purchased it. What will it avail us to know Christ, if we do not
know him as ours, made to us wisdom?
4. Those who would have a saving interest in Christ, must be willing to part with all for him, leave all to follow him. Whatever stands in opposition to Christ, or in competition with him for our love and service, we must cheerfully quit it, though ever so dear to us. A man may buy gold too dear, but not this pearl of price.
III. That of the net cast into the
sea,
1. Here is the parable itself. Where note,
(1.) The world is a vast sea, and the children of men are things
creeping innumerable, both small and great, in that sea,
2. Here is the explanation of the latter
part of the parable, the former is obvious and plain enough: we see
gathered in the visible church, some of every kind: but the
latter part refers to that which is yet to come, and is therefore
more particularly explained,
IV. Here is the parable of the good householder, which is intended to rivet all the rest.
1. The occasion of it was the good
proficiency which the disciples had made in learning, and their
profiting by this sermon in particular. (1.) He asked them, Have
ye understood all these things? Intimating, that if they had
not, he was ready to explain what they did not understand. Note, It
is the will of Christ, that all those who read and hear the word
should understand it; for otherwise how should they get good by it?
It is therefore good for us, when we have read or heard the word,
to examine ourselves, or to be examined, whether we have understood
it or not. It is no disparagement to the disciples of Christ to be
catechised. Christ invites us to seek to him for instruction, and
ministers should proffer their service to those who have any good
question to ask concerning what they have heard. (2.) They answered
him, Yea, Lord: and we have reason to believe they said
true, because, when they did not understand, they asked for an
explication,
2. The scope of the parable itself was to give his approbation and commendation of their proficiency. Note, Christ is ready to encourage willing learners in his school, though they are but weak; and to say, Well done, well said.
(1.) He commends them as scribes
instructed unto the kingdom of heaven. They were now learning
that they might teach, and the teachers among the Jews were the
scribes. Ezra, who prepared his heart to teach in Israel, is
called a ready scribe,
(2.) He compares them to a good
householder, who brings forth out of his treasure things new and
old; fruits of last year's growth and this year's gathering,
abundance and variety, for the entertainment of his friends,
53 And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58 And he did not many mighty works there because of their unbelief.
We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His own countrymen had rejected him once, yet he came to them again. Note, Christ does not take refusers at their first word, but repeats his offers to those who have often repulsed them. In this, as in other things, Christ was like his brethren; he had a natural affection to his own country; Patriam quisque amat, non quia pulchram, sed quia suam—Every one loves his country, not because it is beautiful, but because it is his own. Seneca. His treatment this time was much the same as before, scornful and spiteful. Observe,
I. How they expressed their contempt of him. When he taught them in their synagogue, they were astonished; not that they were taken with his preaching, or admired his doctrine in itself, but only that it should be his; looking upon him as unlikely to be such a teacher. Two things they upbraided him with.
1. His want of academical education. They owned that he had wisdom, and did mighty works; but the question was, Whence he had them: for they knew that he was not brought up at the feet of the rabbin: he had never been at the university, nor taken his degree, nor was called of men, Rabbi, Rabbi. Note, Mean and prejudiced spirits are apt to judge of men by their education, and to enquire more into their rise than into their reasons. "Whence has this man these mighty works? Did he come honestly by them? Has he not been studying the black art?" Thus they turned that against him which was really for him; for if they had not been wilfully blind, they must have concluded him to be divinely assisted and commissioned, who without the help of education gave such proofs of extraordinary wisdom and power.
2. The meanness and poverty of his
relations,
(1.) They upbraid him with his father.
Is not this the carpenter's son? Yes, it is true he was
reputed so: and what harm in that? No disparagement to him to be
the son of an honest tradesman. They remember not (though they
might have known it) that this carpenter was of the house of
David (
(2.) They upbraid him with his mother; and what quarrel have they with her? Why, truly, his mother is called Mary, and that was a very common name, and they all knew her, and knew her to be an ordinary person; she was called Mary, not Queen Mary, nor Lady Mary, nor so much as Mistress Mary, but plain Mary; and this is turned to his reproach, as if men had nothing to be valued by but foreign extraction, noble birth, or splendid titles; poor things to measure worth by.
(3.) They upbraid him with his brethren, whose names they knew, and had them ready enough to serve this turn; James, and Joses, and Simon, and Judas, good men but poor men, and therefore despised; and Christ for their sakes. These brethren, it is probable, were Joseph's children by a former wife; or whatever their relation was to him, they seem to have been brought up with him in the same family. And therefore of the calling of three of these, who were of the twelve, to that honour (James, Simon, and Jude, the same with Thaddeus), we read not particularly, because they needed not such an express call into acquaintance with Christ who had been the companions of his youth.
(4.) His sisters too are all with us; they
should therefore have loved him and respected him the more, because
he was one of themselves, but therefore they despised him. They
were offended in him: they stumbled at these
stumbling-stones, for he was set for a sign that should be
spoken against,
II. See how he resented this contempt,
1. It did not trouble his heart. It appears
he was not much concerned at it; he despised the shame,
2. It did for the present (to speak with
reverence), in effect, tie his hands: He did not many mighty
works there, because of their unbelief. Note, Unbelief is the
great obstruction to Christ's favours. All things are in
general possible to God (
John the Baptist had said concerning Christ, He
must increase, but I must decrease,
1 At that time Herod the tetrarch heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him. 3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus.
We have here the story of John's martyrdom. Observe,
I. The occasion of relating this story
here,
1. The account brought to Herod of the
miracles which Christ wrought. Herod the tetrarch or chief governor
of Galilee heard of the fame of Jesus. At that time, when
his countrymen slighted him, upon the account of his meanness and
obscurity, he began to be famous at court. Note, God will honour
those that are despised for his sake. And the gospel, like the sea,
gets in one place what it loses in another. Christ had now been
preaching and working miracles above two years; yet, it should
seem, Herod had not heard of him till now, and now only heard the
fame of him. Note, It is the unhappiness of the great ones of the
world, that they are most out of the way of hearing the best things
(
2. The construction he puts upon this
(
(1.) How he was disappointed in what he
intended by beheading John. He thought if he could get that
troublesome fellow out of the way, he might go on in his sins,
undisturbed and uncontrolled; yet no sooner is that effected, than
he hears of Jesus and his disciples preaching the same pure
doctrine that John preached; and, which is more, even the disciples
confirming it by miracles in their Master's name. Note, Ministers
may be silenced, and imprisoned, and banished, and slain, but the
word of God cannot be run down. The prophets live not for ever,
but the word takes hold,
(2.) How he was filled with causeless
fears, merely from the guilt of his own conscience. Thus blood
cries, not only from the earth on which it was shed, but
from the heart of him that shed it, and makes him
Magor-missabib—A terror round about, a terror to himself. A
guilty conscience suggests every thing that is frightful, and, like
a whirlpool, gathers all to itself that comes near it. Thus the
wicked flee when none pursue (
(3.) How, notwithstanding this, he was hardened in his wickedness; for though he was convinced that John was a prophet, and one owned of God, yet he does not express the least remorse or sorrow for his sin in putting him to death. The devils believe and tremble, but they never believe and repent. Note, There may be the terror of strong convictions, where there is not the truth of a saving conversion.
II. The story itself of the imprisonment and martyrdom of John. These extraordinary sufferings of him who was the first preacher of the gospel, plainly show that bonds and afflictions will abide the professors of it. As the first Old-Testament saint, so the first New-Testament minister, died a martyr. And if Christ's forerunner was thus treated, let not his followers expect to be caressed by the world. Observe here,
1. John's faithfulness in reproving Herod,
The particular sin he reproved him for was,
marrying his brother Philip's wife, not his widow (that had not
been so criminal), but his wife. Philip was now living, and Herod
inveigled his wife from him, and kept her for his own. Here was a
complication of wickedness, adultery, incest, besides the wrong
done to Philip, who had had a child by this woman; and it was an
aggravation of the wrong, that he was his brother, his
half-brother, by the father, but not by the mother. See
2. The imprisonment of John for his
faithfulness,
3. The restraint that Herod lay under from
further venting of his rage against John,
(1.) He would have put him to death.
Perhaps that was not intended at first when he imprisoned him, but
his revenge by degrees boiled up to that height. Note, The way of
sin, especially the sin of persecution, is down-hill; and when once
a respect to Christ's ministers is cast off and broken through in
one instance, that is at length done, which the man would sooner
have thought himself a dog than to have been guilty of,
(2.) That which hindered him was his
fear of the multitude, because they counted John as a
prophet. It was not because he feared God (if the fear of God
had been before his eyes he would not have imprisoned him), nor
because he feared John, though formerly he had had a reverence for
him (his lusts had overcome that), but because he feared the
people; he was afraid for himself, his own safety, and the safety
of his government, his abuse of which he knew had already rendered
him odious to the people, whose resentments being so far heated
already would be apt, upon such a provocation as the putting of a
prophet to death, to break out into a flame. Note, [1.] Tyrants
have their fears. Those who are, and affect to be, the terror of
the mighty, are many times the greatest terror of all to
themselves; and when they are most ambitious to be feared by the
people, are most afraid of them. [2.] Wicked men are restrained
from the most wicked practices, merely by their secular interest,
and not by any regard to God. A concern for their ease, credit,
wealth, and safety, being their reigning principle, as it keeps
them from many duties, so it keeps them from many sins, which
otherwise they would not be restrained from; and this is one means
by which sinners are kept from being overmuch wicked,
4. The contrivance of bringing John to his
death. Long he lay in prison; and, against the liberty of the
subject (which, blessed be God, is secured to us of this nation by
law), might neither be tried nor bailed. It is computed that he lay
a year and a half a close prisoner, which was about as much time as
he had spent in his public ministry, from his first entrance into
it. Now here we have an account of his release, not by any other
discharge than death, the period of all a good man's troubles, that
brings the prisoners to rest together, so that they hear not the
voice of the oppressor,
Herodias laid the plot; her implacable
revenge thirsted after John's blood, and would be satisfied with
nothing less. Cross the carnal appetites, and they turn into the
most barbarous passions; it was a woman, a whore, and the mother of
harlots, that was drunk with the blood of the saints,
(1.) The humouring of Herod by the damsel's
dancing upon a birth-day. It seems, Herod's birth-day was kept with
some solemnity; in honour of the day, there must needs be, as
usual, a ball at court; and, to grace the solemnity, the daughter
of Herodias danced before them; who being the queen's daughter, it
was more than she ordinarily condescended to do. Note, Times of
carnal mirth and jollity are convenient times for carrying on bad
designs against God's people. When the king was made sick with
bottles of wine, he stretched out his hand with scorners
(
(2.) The rash and foolish promise which
Herod made to this wanton girl, to give her whatsoever she would
ask: and this promise confirmed with an oath,
(3.) The bloody demand the young lady made
of John the Baptist's head,
Herod having given her her commission, and
Herodias her instructions, she requires John the Baptist's head in
a charger. Perhaps Herodias feared lest Herod should grow weary of
her (as lust useth to nauseate and be cloyed), and then would make
John Baptist's reproof a pretence to dismiss her; to prevent which
she contrives to harden Herod in it by engaging him in the murder
of John. John must be beheaded then; that is the death by which he
must glorify God; and because it was his who died first
after the beginning of the gospel, though the martyrs died various
kinds of deaths, and not so easy and honourable as this, yet this
is put for all the rest,
(4.) Herod's grant of this demand
(
[1.] A pretended concern for John. The king was sorry. Note, Many a man sins with regret, that never has any true regret for his sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one reason of Herod's sorrow was, because it was his birth-day festival, and it would be an ill omen to shed blood on that day, which, as other days of joy, used to be graced with acts of clemency; Natalem colimus, tacete lites—We are celebrating the birth-day, let there be no contentions.
[2.] Here is a pretended conscience of his oath, with a specious show of honour and honesty; he must needs do something, for the oath's sake. Note, It is a great mistake to think that a wicked oath will justify a wicked action. It was implied so necessarily, that it needed not be expressed, that he would do any thing for her that was lawful and honest; and when she demanded what was otherwise, he ought to have declared, and he might have done it honourably, that the oath was null and void, and the obligation of it ceased. No man can lay himself under an obligation to sin, because God has already so strongly obliged every man against sin.
[3.] Here is a real baseness in compliance
with wicked companions. Herod yielded, not so much for the sake of
the oath, but because it was public, and in compliment to them
that sat at meat with him; he granted the demand that he might
not seem, before them, to have broken his engagement. Note, A point
of honour goes much further with many than a point of conscience.
Those who sat at meat with him, probably, were as well pleased with
the damsel's dancing as he, and therefore would have her by all
means to be gratified in a frolic, and perhaps were as willing as
she to see John the Baptist's head off. However, none of them had
the honesty to interpose, as they ought to have done, for the
preventing of it, as Jehoiakim's princes did,
[4.] Here is a real malice to John at the
bottom of this concession, or else he might have found out evasions
enough to have got clear of his promise. Note, Though a wicked mind
never wants an excuse, yet the truth of the matter is, that
every man is tempted when he is drawn aside of his own lust, and
enticed,
(5.) The execution of John, pursuant to
this grant (
Thus was that voice silenced, that burning and shining light extinguished; thus did that prophet, that Elias, of the new Testament, fall a sacrifice to the resentments of an imperious, whorish woman. Thus did he, who was great in the sight of the Lord, die as a fool dieth, his hands were bound, and his feet put into fetters; and as a man falleth before wicked men, so he fell, a true martyr to all intents and purposes: dying, though not for the professions of his faith, yet for the performance of his duty. However, though his work was soon done, it was done and his testimony finished, for till then none of God's witnesses are slain. And God brought this good out of it, that hereby his disciples, who while he lived, though in prison, kept close to him, now after his death heartily closed with Jesus Christ.
5. The disposal of the poor remains of this blessed saint and martyr. The head and body being separated,
(1.) The damsel brought the head in triumph
to her mother, as a trophy of the victories of her malice and
revenge,
(2.) The disciples buried the body,
and brought the news in tears to our Lord Jesus. The disciples of
John had fasted often while their master was in prison, their
bridegroom was taken away from them, and they prayed
earnestly for his deliverance, as the church did for Peter's,
[1.] They buried the body. Note,
There is a respect owing to the servants of Christ, not only while
they live, but in their bodies and memories when they are dead.
Concerning the first two New-Testament martyrs, it is particularly
taken notice of, that they were decently buried, John the Baptist
by his disciples, and Stephen by devout men (
[2.] They went and told Jesus; not
so much that he might shift for his own safety (no doubt he heard
it from others, the country rang of it), as they might receive
comfort from him, and be taken in among his disciples. Note,
First, When any thing ails us at any time, it is our duty
and privilege to make Christ acquainted with it. It will be a
relief to our burthened spirits to unbosom ourselves to a friend we
may be free with. Such a relation dead or unkind, such a comfort
lost or embittered, go and tell Jesus who knows already, but will
know from us, the trouble of our souls in adversity.
Secondly, We must take heed, lest our religion and the
profession of it die with our ministers; when John was dead, they
did not return every man to his own, but resolved to abide by it
still. When the shepherds are smitten, the sheep need not be
scattered while they have the great Shepherd of the sheep to go to,
who is still the same,
Josephus mentions this story of the death of John the Baptist (Antiq. 18. 116-119), and adds, that a fatal destruction of Herod's army in his war with Aretas, king of Petrea (whose daughter was Herod's wife, whom he put away to make room for Herodias), was generally considered by the Jews to be a just judgment upon him, for putting John the Baptist to death. Herod having, at the instigation of Herodias, disobliged the emperor, was deprived of his government, and they were both banished to Lyons in France; which, says Josephus, was his just punishment for hearkening to her solicitations. And, lastly, it is storied of this daughter of Herodias, that going over the ice in winter, the ice broke, and she slipt in up to her neck, which was cut through by the sharpness of the ice. God requiring her head (says Dr. Whitby) for that of the Baptist; which, if true, was a remarkable providence.
13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. 15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But Jesus said unto them, They need not depart; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes. 18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. 20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. 21 And they that had eaten were about five thousand men, beside women and children.
This passage of story, concerning Christ's feeding five thousand men with five loaves and two fishes, is recorded by all the four Evangelists, which very few, if any, of Christ's miracles are: this intimates that there is something in it worthy of special remark. Observe,
I. The great resort of people to Christ,
when he was retired into a desert place,
II. The tender compassion of our Lord Jesus
towards those who thus followed him,
III. The motion which the disciples made for the dismissing of the congregation, and Christ's setting aside the motion. 1. The evening drawing on, the disciples moved it to Christ to send the multitude away; they thought there was a good day's work done, and it was time to disperse. Note, Christ's disciples are often more careful to show their discretion, than to show their zeal; and their abundant affection in the things of God. 2. Christ would not dismiss them hungry as they were, nor detain them longer without meat, nor put them upon the trouble and charge of buying meat for themselves, but orders his disciples to provide for them. Christ all along expressed more tenderness toward the people than his disciples did; for what are the compassions of the most merciful men, compared with the tender mercies of God in Christ? See how loth Christ is to part with those who are resolved to cleave to him! They need not depart. Note, Those who have Christ have enough, and need not depart to seek a happiness and livelihood in the creature; they that have made sure of the one thing needful, need not be cumbered about much serving: nor will Christ put his willing followers upon a needless expense, but will make their attendance cheap to them.
But if they be hungry, they have need to depart, for that is a necessity which has no law, therefore, give you them to eat. Note, The Lord is for the body; it is the work of his hands, it is part of his purchase; he was himself clothed with a body, that he might encourage us to depend upon him for the supply of our bodily wants. But he takes a particular care of the body, when it is employed to serve the soul in his more immediate service. If we seek first the kingdom of God, and make that our chief care, we may depend upon God to add other things to us, as far as he sees fit, and may cast all care of them upon him. These followed Christ but for a trial, in a present fit of zeal, and yet Christ took this care of them; much more will he provide for those who follow him fully.
IV. The slender provision that was made for this great multitude; and here we must compare the number of invited guests with the bill of fare.
1. The number of the guests was five thousand of men, besides women and children; and it is probable the women and children might be as many as the men, if not more. This was a vast auditory that Christ preached to, and we have reason to think an attentive auditory; and, yet it should seem, far the greater part, notwithstanding all this seeming zeal and forwardness, came to nothing; they went off and followed him no more; for many are called, but few are chosen. We would rather perceive the acceptableness of the word by the conversion, than by the crowds, of its hearers; though that also is a good sight and a good sign.
2. The bill of fare was very disproportionable to the number of the guests, but five loaves and two fishes. This provision the disciples carried about with them for the use of the family, now they were retired into the desert. Christ could have fed them by miracle, but to set us an example of providing for those of our own households, he will have their own camp victualled in an ordinary way. Here is neither plenty, nor variety, nor dainty; a dish of fish was no rarity to them that were fishermen, but it was food convenient for the twelve; two fishes for their supper, and bread to serve them perhaps for a day or two: here was no wine or strong drink; fair water from the rivers in the desert was the best they had to drink with their meat; and yet out of this Christ will have the multitude fed. Note, Those who have but a little, yet when the necessity is urgent, must relieve others out of that little, and that is the way to make it more. Can God furnish a table in the wilderness? Yes, he can, when he pleases, a plentiful table.
V. The liberal distribution of this
provision among the multitude (
Now at this miraculous meal we may observe,
1. The seating of the guests (
2. The craving of a blessing. He did not
appoint one of his disciples to be his chaplain, but he himself
looked up to heaven, and blessed, and gave thanks; he
praised God for the provision they had, and prayed to God to bless
it to them. His craving a blessing, was commanding a blessing; for
as he preached, so he prayed, like one having authority; and
in this prayer and thanksgiving, we may suppose, he had special
reference to the multiplying of this food; but herein he has taught
us that good duty of craving a blessing and giving thanks at our
meals: God's good creatures must be received with
thanksgiving,
3. The carving of the meat. The Master of
the feast was himself head-carver, for he brake, and gave the
loaves to the disciples, and the disciples to the multitude.
Christ intended hereby to put honour upon his disciples, that they
might be respected as workers together with him; as also to
signify in what way the spiritual food of the word should be
dispensed to the world; from Christ, as the original Author, by his
ministers. What Christ designed for the churches he signified to
his servant John (
4. The increase of the meat. This is taken
notice of only in the effect, not in the cause or manner of it;
here is no mention of any word that Christ spoke, by which the food
was multiplied; the purposes and intentions of his mind and will
shall take effect, though they be not spoken out: but this is
observable, that the meat was multiplied, not in the heap at first,
but in the distribution of it. As the widow's oil increased in the
pouring out, so here the bread in the breaking. Thus grace grows by
being acted, and, while other things perish in the using, spiritual
gifts increase in the using. God ministers seed to the sower, and
multiplies not the seed hoarded up, but the seed sown,
VI. The plentiful satisfaction of all the guests with this provision. Though the disproportion was so great, yet there was enough and to spare.
1. There was enough: They did all eat,
and were filled. Note, Those whom Christ feeds, he fills; so
runs the promise (
2. There was to spare; They took up of
the fragments that remained, twelve baskets full, one basket
for each apostle: thus what they gave they had again, and a great
deal more with it; and they were so far from being nice, that they
could make this broken meat serve another time, and be thankful.
This was to manifest and magnify the miracle, and to show that the
provision Christ makes for those who are his is not bare and
scanty, but rich and plenteous; bread enough, and to spare
(
It is the same divine power, though exerted in an ordinary way, which multiplies the seed sown in the ground every year, and makes the earth yield her increase; so that what was brought out by handfuls, is brought home in sheaves. This is the Lord's doing; it is by Christ that all natural things consist, and by the word of his power that they are upheld.
22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. 23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. 24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. 25 And in the fourth watch of the night Jesus went unto them, walking on the sea. 26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. 27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. 28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. 29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
We have here the story of another miracle which Christ wrought for the relief of his friends and followers, his walking upon the water to his disciples. In the foregoing miracle he acted as the Lord of nature, improving its powers for the supply of those who were in want; in this, he acted as the Lord of nature, correcting and controlling its powers for the succour of those who were in danger and distress. Observe,
I. Christ's dismissing of his disciples and
the multitude, after he had fed them miraculously. He
constrained his disciples to get into a ship, and to go before
him unto the other side,
When they had sat down to eat and drink, they did not rise up to play, but each went to his business.
1. Christ sent the people away. It intimates somewhat of solemnity in the dismissing of them; he sent them away with a blessing, with some parting words of caution, counsel, and comfort, which might abide with them.
2. He constrained the disciples to go
into a ship first, for till they were gone the people would not
stir. The disciples were loth to go, and would not have gone, if he
had not constrained them. They were loth to go to sea
without him. If thy presence go not with us, carry us not up
hence.
II. Christ's retirement hereupon (
1. That he was alone; he went apart into a solitary place, and was there all alone. Though he had so much work to do with others, yet he chose sometimes to be alone, to set us an example. Those are not Christ's followers that do not care for being alone; that cannot enjoy themselves in solitude, when they have none else to converse with, none else to enjoy, but God and their own hearts.
2. That he was alone at prayer; that was
his business in this solitude, to pray. Though Christ, as God, was
Lord of all, and was prayed to, yet Christ, as Man, had the form
of a servant, of a beggar, and prayed. Christ has herein set
before us an example of secret prayer, and the performance of it
secretly, according to the rule he gave,
3. That he was long alone; there he was
when the evening was come, and, for aught that appears, there
he was till towards morning, the fourth watch of the night. The
night came on, and it was a stormy, tempestuous night, yet he
continued instant in prayer. Note, It is good, at least
sometimes, upon special occasions, and when we find our hearts
enlarged, to continue long in secret prayer, and to take full scope
in pouring out our hearts before the Lord. We must not
restrain prayer,
III. The condition that the poor disciples
were in at this time: Their ship was now in the midst of the
sea, tossed with waves,
1. That they were got into the midst of the sea when the storm rose. We may have fair weather at the beginning of our voyage, and yet meet with storms before we arrive at the port we are bound for. Therefore, let not him that girdeth on the harness boast as he that puts it off, but after a long calm expect some storm or other.
2. The disciples were now where Christ sent
them, and yet met with this storm. Had they been flying from their
Master, and their work, as Jonah was, when he was arrested by the
storm, it had been a dreadful one indeed; but they had a special
command from their Master to go to sea at this time, and were going
about their work. Note, It is no new thing for Christ's disciples
to meet with storms in the way of their duty, and to be sent to sea
then when their Master foresees a storm; but let them not take it
unkindly; what he does they know not now, but they shall know
hereafter, that Christ designs hereby to manifest himself with
the more wonderful grace to them and for them. 3. It was a great
discouragement to them now that they had not Christ with them, as
they had formerly when they were in a storm; though he was then
asleep indeed, yet he was soon awaked (
4. Though the wind was contrary, and they were tossed with waves, yet being ordered by their Master to the other side, they did not tack about and come back again, but made the best of their way forward. Note, Though troubles and difficulties may disturb us in our duty, they must not drive us from it; but through the midst of them we must press forwards.
IV. Christ's approach to them in this
condition (
1. Of his goodness, that he went unto them,
as one that took cognizance of their case, and was under a concern
about them, as a father about his children. Note, The extremity of
the church and people of God is Christ's opportunity to visit them
and appear for them: but he came not till the fourth watch,
toward three o'clock in the morning, for then the fourth watch
began. It was in the morning-watch that the Lord appeared
for Israel in the Red sea (
2. Of his power, that he went unto them,
walking on the sea. This is a great instance of Christ's
sovereign dominion over all the creatures; they are all under his
feet, and at his command; they forget their natures, and change the
qualities that we call essential. We need not enquire how this was
done, whether by condensing the surface of the water (when God
pleases, the depths are congealed in the heart of the sea,
V. Here is an account of what passed between Christ and his distressed friends upon his approach.
1. Between him and all the disciples. We are here told,
(1.) How their fears were raised (
(2.) How these fears were silenced,
[1.] He rectified their mistake, by making
himself known to them, as Joseph to his brethren; It is I.
He does not name himself, as he did to Paul, I am Jesus; for
Paul as yet knew him not: but to these disciples it was enough to
say, It is I; they knew his voice, as his sheep
(
[2.] He encouraged them against their fright; It is I, and therefore, First, Be of good cheer; tharseite—"Be courageous; pluck up your spirits, and be courageous." If Christ's disciples be not cheerful in a storm, it is their own fault, he would have them so. Secondly, Be not afraid; 1. "Be not afraid of me, now that you know it is I; surely you will not fear, for you know I mean you no hurt." Note, Christ will not be a terror to those to whom he manifests himself; when they come to understand him aright, the terror will be over. 2. "Be not afraid of the tempest, of the winds and waves, though noisy and very threatening; fear them not, while I am so near you. I am he that concerns himself for you, and will not stand by and see you perish." Note, Nothing needs be a terror to those that have Christ near them, and know he is theirs; no, not death itself.
2. Between him and Peter,
(1.) Peter's courage, and Christ's countenancing that.
[1.] It was very bold in Peter, that he
would venture to come to Christ upon the water (
First, It is an instance of Peter's
affection to Christ, that he desired to come to him. When he sees
Christ, whom, doubtless, during the storm, he had many a time
wished for, he is impatient to be with him. He does not say, Bid
me walk on the waters, as desiring it for the miracle sake;
but, Bid me come to thee, as desiring it for Christ's sake;
"Let me come to thee, no matter how." Note, True love will break
through fire and water, if duly called to it, to come to Christ.
Christ was coming to them, to succour and deliver them.
Lord, said Peter, bid me come to thee. Note, When
Christ is coming towards us in a way of mercy, we must go forth to
meet him in a way of duty; and herein we must be willing and bold
to venture with him and venture for him. Those that would have
benefit by Christ as a Saviour, must thus by faith come to him.
Christ had been now, for some time, absent, and hereby it appears
why he absented himself; it was to endear himself so much the more
to his disciples at his return, to make it highly seasonable and
doubly acceptable. Note, When, for a small amount, Christ has
forsaken his people, his returns are welcome, and most
affectionately embraced; when gracious souls, after long seeking,
find their Beloved at last, they hold him, and will not let him
go,
Secondly, It is an instance of Peter's caution and due observance of the will of Christ, that he would not come without a warrant. Not, "If it be thou, I will come;" but If it be thou, bid me come. Note, The boldest spirits must wait for a call to hazardous enterprizes, and we must not rashly and presumptuously thrust ourselves upon them. Our will to services and sufferings is interpreted, not willingness, but wilfulness, if it have not a regard to the will of Christ, and be not regulated by his call and command. Such extraordinary warrants as this to Peter we are not now to expect, but must have recourse to the general rules of the word, in the application of which to particular cases, with the help of providential hints, wisdom is profitable to direct.
Thirdly, It is an instance of Peter's faith and resolution, that he ventured upon the water when Christ bid him. To quit the safety of the ship, and throw himself into the jaws of death, to despise the threatening waves he so lately dreaded, argued a very strong dependence upon the power and word of Christ. What difficulty or danger could stand before such a faith and such a zeal?
[2.] It was very kind and condescending in
Christ, that he was pleased to own him in it,
First, He bid him come. When the Pharisees asked a sign, they had not only a repulse, but a reproof, for it, because they did it with a design to tempt Christ; when Peter asked a sign, he had it, because he did it with a resolution to trust Christ. The gospel call is, "Come, come, to Christ; venture all in his hand, and commit the keeping of your souls to him; venture through a stormy sea, a troublesome world, to Jesus Christ."
Secondly, He bore him out when he
did come; Peter walked upon the water. The communion of true
believers with Christ is represented by their being quickened
with him, raised up with him, made to sit with him, (
He walked upon the water, not for diversion
or ostentation, but to go to Jesus; and in that he was thus
wonderfully borne up. Note, When our souls are following hard
after God, then it is that his right hand upholds us; it
was David's experience,
(2.) Here is Peter's cowardice, and Christ's reproving him and succouring him. Christ bid him come, not only that he might walk upon the water, and so know Christ's power, but that he might sink, and so know his own weakness; for as he would encourage his faith, so he would check his confidence, and make him ashamed of it. Observe then,
[1.] Peter's great fear (
Here is, First, The cause of this
fear; He saw the wind boisterous. While Peter kept his eye
fixed upon Christ, and upon his word and power, he walked upon
the water well enough; but when he took notice withal of the
danger he was in, and observed how the floods lift up their
waves, then he feared. Note, Looking at difficulties with an
eye of sense more than at precepts and promises with an eye of
faith is at the bottom of all our inordinate fears, both as to
public and personal concerns. Abraham was strong in faith, because
he considered not his own body (
Secondly, The effect of this fear;
He began to sink. While faith kept up, he kept up above
water: but when faith staggered, he began to sink. Note, The
sinking of our spirits is owing to the weakness of our faith; we
are upheld (but it is as we are saved) through faith
(
Thirdly, The remedy he had recourse
to in this distress, the old, tried, approved remedy, and that was
prayer: he cried, Lord, save me. Observe, 1. The manner of
his praying; it is fervent and importunate; He cried. Note,
When faith is weak, prayer should be strong. Our Lord Jesus has
taught us in the day of our fear to offer up strong cries,
[2.] Christ's great favour to Peter, in this fright. Though there was a mixture of presumption with Peter's faith in his first adventure, and of unbelief with his faith in his after-fainting, yet Christ did not cast him off; for,
First, He saved him; he answered
him with the saving strength of his right hand (
Secondly, He rebuked him; for as many as he loves and saves, he reproves and chides; O thou of little faith, wherefore didst thou doubt? Note, 1. Faith may be true, and yet weak; at first, like a grain of mustard-seed. Peter had faith enough to bring him upon the water, yet, because not enough to carry him through, Christ tells him he had but little. 2. Our discouraging doubts and fears are all owing to the weakness of our faith: therefore we doubt, because we are but of little faith. It is the business of faith to resolve doubts, the doubts of sense, in a stormy day, so as even then to keep the head above water. Could we but believe more, we should doubt less. 3. The weakness of our faith, and the prevalence of our doubts, are very displeasing to our Lord Jesus. It is true, he doth not cast off weak believers, but it is as true, that he is not pleased with weak faith, no, not in those that are nearest to him. Wherefore didst thou doubt? What reason was there for it? Note, Our doubts and fears would soon vanish before a strict enquiry into the cause of them; for, all things considered, there is no good reason why Christ's disciples should be of a doubtful mind, no, not in a stormy day, because he is ready to them a very present Help.
VI. The ceasing of the storm,
When they were come into the ship,
immediately the storm ceased, for it had done its work, its
trying work. He that has gathered the winds into his fists, and
bound the waters in a garment, is the same that ascended and
descended; and his word even stormy winds fulfil,
VII. The adoration paid to Christ hereupon
(
1. It was a confirmation of their faith in
Christ, and abundantly convinced them that the fulness of the
Godhead dwelt in him; for none but the world's Creator could
multiply the loaves, none but its Governor could tread upon the
waters of the sea; they therefore yield to the evidence, and make
confession of their faith; Thou truly art the Son of God.
They knew before that he was the Son of God, but now they know it
better. Faith, after a conflict with unbelief, is sometimes the
more active, and gets to greater degrees of strength by being
exercised. Now they know it of a truth. Note, It is good for
us to know more and more of the certainty of those things
wherein we have been instructed,
2. They took occasion from it to give
him the glory due unto his name. They not only owned that great
truth, but were suitable affected by it; they worshiped
Christ. Note, When Christ manifests his glory for us, we ought
to return it to him (
34 And when they were gone over, they came into the land of Gennesaret. 35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; 36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.
We have here an account of miracles by
wholesale, which Christ wrought on the other side of the water, in
the land of Gennesaret. Whithersoever Christ went, he was doing
good. Gennesaret was a tract of land that lay between Bethsaida and
Capernaum, and either gave the name to, or took the name from, this
sea, which is called (
I. The forwardness and faith of the men of that place. These were more noble than the Gergesenes, their neighbours, who were borderers upon the same lake. Those besought Christ to depart from them, they had no occasion for him; these besought him to help them, they had need of him. Christ reckons it the greatest honour we can do him, to make use of him. Now here we are told,
1. How the men of that place were brought to Christ; they had knowledge of him. It is probable that his miraculous passage over the sea, which they that were in the ship would industriously spread the report of, might help to make way for his entertainment in those parts; and perhaps it was one thing Christ intended in it, for he has great reaches in what he does. This they had knowledge of, and of the other miracles Christ had wrought, and therefore they flocked to him. Note, They that know Christ's name, will make their application to him: if Christ were better known, he would not be neglected as he is; he is trusted as far as he is known.
They had knowledge of him, that is,
of his being among them, and that he would be but awhile among
them. Note, The discerning of the day of our opportunities is a
good step toward the improvement of it. This was the
condemnation of the world, that Christ was in the world, and
the world knew him not (
2. How they brought others to Christ, by giving notice to their neighbours of Christ's being come into those parts; They sent out into all that country. Note, those that have got the knowledge of Christ themselves, should do all they can to bring others acquainted with him too. We must not eat these spiritual morsels alone; there is in Christ enough for us all, so that there is nothing got by monopolizing. When we have opportunities of getting good to our souls, we should bring as many as we can to share with us. More than we think of would close with opportunities, if they were but called upon and invited to them. They sent into their own country, because it was their own, and they desired the welfare of it. Note, We can no better testify our love to our country than by promoting and propagating the knowledge of Christ in it. Neighbourhood is an advantage of doing good which must be improved. Those that are near to us, we should contrive to do something for, at least by our example, to bring them near to Christ.
3. What their business was with Christ; not only, perhaps not chiefly, if at all, to be taught, but to have their sick healed; They brought unto him all that were diseased. If love to Christ and his doctrine will not bring them to him, yet self-love would. Did we but rightly seek our own things, the things of our own peace and welfare, we should seek the things of Christ. We should do him honour, and please him, by deriving grace and righteousness from him. Note, Christ is the proper Person to bring the diseased to; whither should they go but to the Physician, to the Sun of Righteousness, that hath healing under his wings?
4. How they made their application to him;
They besought him that they might only touch the hem of his
garment,
II. The fruit and success of this their
application to Christ. It was not in vain that these seed of Jacob
sought him, for as many as touched, were made perfectly
whole. Note, 1. Christ's cures are perfect cures. Those that he
heals, he heals perfectly. He doth not do his work by halves.
Though spiritual healing be not perfected at first, yet, doubtless,
he that has begun the good work will perform it,
In this chapter, we have our Lord Jesus, as the
great Prophet teaching, as the great Physician healing, and as the
great Shepherd of the sheep feeding; as the Father of spirits
instructing them; as the Conqueror of Satan dispossessing him; and
as concerned for the bodies of his people, providing for them. Here
is, I. Christ's discourse with the scribes and Pharisees about
human traditions and injunctions,
1 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, 2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. 3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? 4 For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. 7 Ye hypocrites, well did Esaias prophesy of you, saying, 8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. 9 But in vain they do worship me, teaching for doctrines the commandments of men.
Evil manners, we say, beget good laws. The intemperate heat of the Jewish teachers for the support of their hierarchy, occasioned many excellent discourses of our Saviour's for the settling of the truth, as here.
I. Here, is the cavil of the scribes and Pharisees at Christ's disciples, for eating with unwashen hands. The scribes and Pharisees were the great men of the Jewish church, men whose gain was godliness, great enemies to the gospel of Christ, but colouring their opposition with a pretence of zeal for the law of Moses, when really nothing was intended but the support of their own tyranny over the consciences of men. They were men of learning and men of business. These scribes and Pharisees here introduced were of Jerusalem, the holy city, the head city, whither the tribes went up, and where were set the thrones of judgment; they should therefore have been better than others, but they were worse. Note, External privileges, if they be not duly improved, commonly swell men up the more with pride and malignity. Jerusalem, which should have been a pure spring, was now become a poisoned sink. How is the faithful city become a harlot!
Now if these great men be the accusers,
pray what is the accusation? What articles do they exhibit against
the disciples of Christ? Why, truly, the thing laid to their
charge, is, nonconformity to the canons of their church (
Observe, 1. What was the tradition of the elders—That people should often wash their hands, and always at meat. This they placed a great deal of religion in, supposing that the meat they touched with unwashen hands would be defiling to them. The Pharisees practiced this themselves, and with a great deal of strictness imposed it upon others, not under civil penalties, but as matter of conscience, and making it a sin against God if they did not do it. Rabbi Joses determined, "that to eat with unwashen hands is as great a sin as adultery." And Rabbi Akiba being kept a close prisoner, having water sent him both to wash his hands with, and to drink with his meat, the greatest part being accidentally shed, he washed his hands with the remainder, though he left himself none to drink, saying he would rather die than transgress the tradition of the elders. Nay, they would not eat meat with one that did not wash before meat. This mighty zeal in so small a matter would appear very strange, if we did not still see it incident to church-oppressors, not only to be fond of practising their own inventions, but to be furious in pressing their own impositions.
2. What was the transgression of this
tradition or injunction by the disciples; it seems, they did not
wash their hands when they ate bread, which was the more offensive
to the Pharisees, because they were men who in other things were
strict and conscientious. The custom was innocent enough, and had a
decency in its civil use. We read of the water for purifying at the
marriage where Christ was present (
3. What was the complaint of the scribes and Pharisees against them. They quarrel with Christ about it, supposing that he allowed them in it, as he did, no doubt, by his own example; "Why do thy disciples transgress the canons of the church? And why dost thou suffer them to do it?" It was well that the complaint was made to Christ; for the disciples themselves, though they knew their duty in this case, were perhaps not so well able to give a reason for what they did as were to be wished.
II. Here is Christ's answer to this cavil, and his justification of the disciples in that which was charged upon them as a transgression. Note, While we stand fast in the liberty wherewith Christ has made us free, he will be sure to bear us out in it.
Two ways Christ replies upon them;
1. By way of recrimination,
(1.) The charge in general is, You
transgress the commandment of God by your tradition. They
called it the tradition of the elders, laying stress upon
the antiquity of the usage, and the authority of them that imposed
it, as the church of Rome does upon fathers and councils; but
Christ calls it their tradition. Note, Illegal impositions
will be laid to the charge of those who support and maintain them,
and keep them up, as well of those who first invented and enjoined
them;
(2.) The proof of this charge is in particular instance, that of their transgressing the fifth commandment.
[1.] Let us see what the command of God is
(
The precept is, Honour thy father and
thy mother; this is enjoined by the common Father of mankind,
and by paying respect to them whom Providence has made the
instruments of our being, we give honour to him who is the Author
of it, who has thereby, as to us, put some of his image upon them.
The whole of children's duty to their parents is included in this
of honouring them, which is the spring and foundation of all the
rest, If I be a father, where is my honour? Our Saviour here
supposes it to mean the duty of children's maintaining their
parents, and ministering to their wants, if there be occasion, and
being every way serviceable to their comfort. Honour widows,
that is, maintain them,
The sanction of this law in the fifth
commandment, is, a promise, that thy days may be long; but
our Saviour waives that, lest any should thence infer it to be only
a thing commendable and profitable, and insists upon the penalty
annexed to the breach of this commandment in another scripture,
which denotes the duty to be highly and indispensably necessary;
He that curseth father or mother, let him die the death:
this law we have,
[2.] Let us see what was the contradiction
which the tradition of the elders gave to this command. It was not
direct and downright, but implicit; their casuists gave them such
rules as furnished them with an easy evasion from the obligation of
this command,
First, What their tradition was; That a man could not in any case bestow his worldly estate better than to give it to the priests, and devote it to the service of the temple: and that when any thing was so devoted, it was not only unlawful to alienate it, but all other obligations, though ever so just and sacred, were thereby superseded, and a man was thereby discharged from them. And this proceeded partly from their ceremoniousness, and the superstitious regard they had to the temple, and partly from their covetousness, and love of money: for what was given to the temple they were gainers by. The former was, in pretence, the latter was, in truth, at the bottom of this tradition.
Secondly, How they allowed the
application of this to the case of children. When their parents'
necessities called for their assistance, they pleaded, that all
they could spare from themselves and their children, they had
devoted to the treasury of the temple; It is a gift, by
whatsoever thou mightest be profited by me, and therefore their
parents must expect nothing from them; suggesting withal, that the
spiritual advantage of what was so devoted, would redound to the
parents, who must live upon that air. This, they taught, was a good
and valid plea, and many undutiful, unnatural children made use of
it, and they justified them in it, and said, He shall be
free; so we supply the sense. Some go further, and supply it
thus, "He doth well, his days shall be long in the land, and
he shall be looked upon as having duly observed the fifth
commandment." The pretence of religion would make his refusal to
provide for his parents not only passable but plausible. But the
absurdity and impiety of this tradition were very evident: for
revealed religion was intended to improve, not to overthrow,
natural religion; one of the fundamental laws of which is this of
honouring our parents; and had they known what that meant, I
will have justice, and mercy, and not sacrifice, they had not
thus made the most arbitrary rituals destructive of the most
necessary morals. This was making the command of God of no
effect. Note, Whatever leads to, or countenances, disobedience,
does, in effect, make void the command; and they that take upon
them to dispense with God's law, do, in Christ's account, repeal
and disannul it. To break the law is bad, but to teach men
so, as the scribes and Pharisees did, is much worse,
2. The other part of Christ's answer is by
way of reprehension; and that which he here charges them with, is
hypocrisy; Ye hypocrites,
Now Christ fetches his reproof from
This prophecy exactly deciphers a
hypocritical nation,
(1.) The description of hypocrites, in two things.
[1.] In their own performances of religious worship, v. 8, when they draw nigh to God with their mouth, and honour him with their lips, their heart is far from him. Observe,
First, How far a hypocrite goes; he
draws nigh to God, and honours him; he is, in profession, a
worshipper of God. The Pharisee went up to the temple, to
pray; he does not stand at that distance which those are at,
who live without God in the world, but has a name among the
people near unto him. They honour him; that is, they take on them
to honour God, they join with those that do so. Some honour God has
even from the services of hypocrites, as they help to keep up the
face and form of godliness in the world, whence God fetches honour
to himself, though they intend it not to him. When God's enemies
submit themselves but feignedly, when they lie unto him, so
the word is (
Secondly, Where he rests and takes
up; this is done but with his mouth and with his lips. It is piety
but from the teeth outwards; he shows much love, and that is all,
there is in his heart no true love; they make their voices to be
heard (
Thirdly, What that is wherein he
comes short; it is in the main matter; Their heart is far from
me, habitually alienated and estranged (
[2.] In their prescriptions to others. This is an instance of their hypocrisy, that they teach for doctrines the commandments of men. The Jews then, as the papists since, paid the same respect to oral tradition that they did to the word of God, receiving it pari pietatis affectu ac reverentiâ—with the same pious affection and reverence. Conc. Trident. Sess. 4. Decr. 1. When men's inventions are tacked to God's institutions, and imposed accordingly, this is hypocrisy, a mere human religion. The commandments of men are properly conversant about the things of men, but God will have his own work done by his own rules, and accepts not that which he did not himself appoint. That only cones to him, that comes from him.
(2.) The doom of hypocrites; it is put in a
little compass; In vain do they worship me. Their worship
does not attain the end for which it was appointed; it will neither
please God, nor profit themselves. If it be not in spirit,
it is not in truth, and so it is all nothing. That man who
only seems to be religious, but is not so, his religion
is vain (
Thus Christ justified his disciples in their disobedience to the traditions of the elders; and this the scribes and Pharisees got by their cavilling. We read not of any reply they made; if they were not satisfied, yet they were silenced, and could not resist the power wherewith Christ spake.
10 And he called the multitude, and said unto them, Hear, and understand: 11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15 Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also yet without understanding? 17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18 But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 20 These are the things which defile a man: but to eat with unwashen hands defileth not a man.
Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he overturned the authority of the law, and in this the reason of it. Observe,
I. The solemn introduction to this
discourse (
II. The truth itself laid down (
1. Not that which goes into the mouth
defileth the man. It is not the kind or quality of our food,
nor the condition of our hands, that affects the soul with any
moral pollution or defilement. The kingdom of God is not meat
and drink,
2. But that which comes out of the
mouth, this defiles a man. We are polluted, not by the meat we
eat with unwashen hands, but by the words we speak from an
unsanctified heart; thus it is that the mouth causeth the flesh
to sin,
III. The offence that was taken at this
truth and the account brought to Christ of that offence (
1. It was not strange that the Pharisees should be offended at this plain truth, for they were men made up of error and enmity, mistakes and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ's doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantials of it.
2. The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, they think, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty done; and if any be offended, it is his own fault; it is scandal, not given, but taken.
Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between clean and unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ.
IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them.
1. The rooting out of them and their
traditions (
2. The ruin of them; and their followers,
who had their persons and principles in admiration,
(1.) Christ bids his disciples let them
alone. "Have no converse with them or concern for them; neither
court their favour, nor dread their displeasure; care not though
they be offended, they will take their course, and let them take
the issue of it. They are wedded to their own fancies, and will
have every thing their own way; let them alone. Seek not to please
a generation of men that please not God (
(2.) He gives them two reasons for it. Let them alone; for,
[1.] They are proud and ignorant; two bad
qualities that often meet, and render a man incurable in his folly,
[2.] They are posting to destruction, and
will shortly be plunged into it; Both shall fall into the
ditch. This must needs be the end of it, if both be so blind,
and yet both so bold, venturing forward, and yet not aware of
danger. Both will be involved in the general desolation coming upon
the Jews, and both drowned in eternal destruction and perdition.
The blind leaders and the blind followers will perish together. We
find (
V. Instruction given to the disciples
concerning the truth Christ had laid down,
Here is, 1. Their desire to be better
instructed in this matter (
2. The reproof Christ gave them for their
weakness and ignorance (
(1.) That they were the disciples of Christ; "Are ye also without understanding? Ye whom I have admitted into so great a degree of familiarity with me, are ye so unskilful in the word of righteousness?" Note, The ignorance and mistakes of those that profess religion, and enjoy the privileges of church-membership, are justly a grief to the Lord Jesus. "No wonder that the Pharisees understand not this doctrine, who know nothing of the Messiah's kingdom: but ye that have heard of it, and embraced it yourselves, and preached it to others, are ye also such strangers to the spirit and genius of it?"
(2.) That they had been a great while
Christ's scholars; "Are ye yet so, after ye have been so
long under my teaching?" Had they been but of yesterday in Christ's
school, it had been another matter, but to have been for so many
months Christ's constant hearers, and yet to be without
understanding, was a great reproach to them. Note, Christ expects
from us some proportion of knowledge, and grace, and wisdom,
according to the time and means we have had. See
3. The explication Christ gave them of this
doctrine of pollutions. Though he chid them for their dulness, he
did not cast them off, but pitied them, and taught them, as
(1.) What little danger we are in of
pollution from that which entereth in at the mouth,
(2.) What great danger we are in of
pollution from that which proceeds out of the mouth
(
[1.] The corrupt fountain of that which
proceeds out of the mouth; it comes from the heart; that is the
spring and source of all sin,
[2.] Some of the corrupt streams which flow
from this fountain, specified; though they do not all come out
of the mouth, yet they all come out of the man, and are the
fruits of that wickedness which is in the heart, and is wrought
there,
First, Evil thoughts, sins against
all the commandments. Therefore David puts vain thoughts in
opposition to the whole law,
Secondly, Murders, sins against the
sixth commandment; these come from a malice in the heart against
our brother's life, or a contempt of it. Hence he that hates his
brother, is said to be a murderer; he is so at God's
bar,
Thirdly, Adulteries and
fornications, sins against the seventh commandment; these come
from the wanton, unclean, carnal heart; and the lust that reigns
there, is conceived there, and brings forth these sins,
Fourthly, Thefts, sins against the
eighth commandment; cheats, wrongs, rapines, and all injurious
contracts; the fountain of all these is in the heart, that is it
that is exercised in these covetous practices (
Fifthly, False witness, against the
ninth commandment; this comes from a complication of falsehood and
covetousness, or falsehood and covetousness, or falsehood and
malice in the heart. If truth, holiness, and love, which God
requires in the inward parts, reigned as they ought, there
would be no false witness bearing,
Sixthly, Blasphemies, speaking evil
of God, against the third commandment; speaking evil of our
neighbour, against the ninth commandment; these come from a
contempt and disesteem of both in the heart; thence the
blasphemy against the Holy Ghost proceeds (
Now these are the things which defile a
man,
These therefore are the things we must
carefully avoid, and all approaches toward them, and not lay stress
upon the washing of the hands. Christ doth not yet repeal the law
of the distinction of meats (that was not done till
21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
We have here that famous story of Christ's
casting the devil out of the woman of Canaan's daughter; it
has something in it singular and very surprising, and which looks
favourably upon the poor Gentiles, and is an earnest of the mercy
which Christ had in store for them. Here is a gleam of that
light which was to lighten the Gentiles,
I. Jesus went thence. Note, Justly
is the light taken from those that either play by it, or rebel
against it. When Christ and his disciples could not be quiet among
them, he left them, and so left an example to his own rule
(
II. When he went thence, he departed
into the coasts of Tyre and Sidon; not to those cities (they
were excluded from any share in Christ's mighty works,
1. The address of the woman of Canaan to
Christ,
Her address was very importunate, she cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address,
(1.) She relates her misery; My daughter is grievously vexed with a devil, kakos daimonizetai—She is ill-bewitched, or possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction of her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage.
(2.) She requests for mercy; Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament.
Her petition is, Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy; Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will; Lord, help them." This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children.
2. The discouragement she met with in this
address; in all the story of Christ's ministry we do not meet with
the like. He was wont to countenance and encourage all that came to
him, and either to answer before they called, or to hear
while they were yet speaking; but here was one otherwise
treated: and what could be the reason of it? (1.) Some think that
Christ showed himself backward to gratify this poor woman, because
he would not give offence to the Jews, by being as free and forward
in his favour to the Gentiles as to them. He had bid his disciples
not go into the way of the Gentiles (
Observe the particular discouragements given her:
[1.] When she cried after him, he
answered her not a word,
[2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging.
First, It was some little relief, that the disciples interposed on her behalf; they said, Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; "Send her away with a cure, for she cries, and is in good earnest; she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after.
Secondly, Christ's answer to the
disciples quite dashed her expectations; "I am not sent, but to
the lost sheep of the house of Israel; you know I am not, she
is none of them, and would you have me go beyond my commission?"
Importunity seldom conquers the settled reason of a wise man; and
those refusals are most silencing, which are so backed. He doth not
only not answer her, but he argues against her, and stops her mouth
with a reason. It is true, she is a lost sheep, and hath as
much need of his care as any, but she is not of the house of
Israel, to whom he was first sent (
Thirdly, When she continued her
importunity, he insisted upon the unfitness of the thing, and gave
her not only a repulse, but a seeming reproach too (
Now this Christ urgeth against this woman
of Canaan; "How can she expect to eat of the children's bread, who
is not of the family?" Note, 1. Those whom Christ intends most
signally to honour, he first humbles and lays low in a sense of
their own meanness and unworthiness. We must first see ourselves to
be as dogs, less than the least of all God's mercies, before
we are fit to be dignified and privileged with them. 2. Christ
delights to exercise great faith with great trials, and sometimes
reserves the sharpest for the last, that, being tried, we may
come forth like gold. This general rule is applicable to other
cases for direction, though here used only for trial. Special
ordinances and church-privileges are children's bread, and must not
be prostituted to the grossly ignorant and profane. Common charity
must be extended to all, but spiritual dignities are appropriated
to the household of faith; and therefore promiscuous admission to
them, without distinction, wastes the children's bread, and is the
giving of that which is holy to the dogs,
3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a dog!" A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we are apt to judge of persons as we ourselves find them; and think that they are what they are to us. "Is this the Son of David?" (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a dog." No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it.
She breaks through all these discouragements,
(1.) With a holy earnestness of desire in
prosecuting her petition. This appeared upon the former repulse
(
(2.) With a holy skilfulness of faith,
suggesting a very surprising plea. Christ had placed the Jews with
the children, as olive-plants round about God's
table, and had put the Gentiles with the dogs, under the
table; and she doth not deny the aptness of the similitude. Note,
There is nothing got by contradicting any word of Christ, though it
bear ever so hard upon us. But this poor woman, since she cannot
object against it, resolves to make the best of it (
[1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. "Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more brutish than any man; Truth, Lord. Paul, Thou hast been the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord.
[2.] Her improvement of this into a plea
was very ingenious; Yet the dogs eat of the crumbs. It was
by a singular acumen, and spiritual quickness and sagacity, that
she discerned matter of argument in that which looked like a
slight. Note, A lively, active faith will make that to be for us,
which seems to be against us; will fetch meat out of the eater,
and sweetness out of the strong. Unbelief is apt to mistake
recruits for enemies, and to draw dismal conclusions even from
comfortable premises (
Her plea is, Yet the dogs eat of the
crumbs. It is true, the full and regular provision is intended
for the children only, but the small, casual, neglected crumbs are
allowed to the dogs, and are not grudged them; that is to the dogs
under the table, that attend there expecting them. We poor Gentiles
cannot expect the stated ministry and miracles of the Son of David,
that belongs to the Jews; but they begin now to be weary of their
meat, and to play with it, they find fault with it, and crumble it
away; surely then some of the broken meat may fall to a poor
Gentile; "I beg a cure by the by, which is but a crumb, though of
the same precious bread, yet but a small inconsiderable piece,
compared with the loaves which they have." Note, When we are ready
to surfeit on the children's bread, we should remember how many
there are, that would be glad of the crumbs. Our broken meat in
spiritual privileges, would be a feast to many a soul;
First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life.
Secondly, Her faith encouraged her
to expect these crumbs. Why should it not be at Christ's table as
at a great man's, where the dogs are fed as sure as the children?
Observe, She calls it their master's table; if she were a
dog, she was his dog, and it cannot be ill with us, if we
stand but in the meanest relation to Christ; "Though unworthy to be
called children, yet make me as one of thy hired servants:
nay, rather let me be set with the dogs than turned out of the
house; for in my Father's house there is not only bread enough,
but to spare,"
4. The happy issue and success of all this.
She came off with credit and comfort from this struggle; and,
though a Canaanite, approved herself a true daughter of Israel,
who, like a prince, had power with God, and prevailed.
Hitherto Christ hid his face from her, but now gathers her with
everlasting kindness,
(1.) He commended her faith. O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair-wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note, First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature. Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is great faith! Thirdly, Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable.
(2.) He cured her daughter; "Be it unto
thee even as thou wilt: I can deny thee nothing, take what thou
camest for." Note, Great believers may have what they will for the
asking. When our will conforms to the will of Christ's precept, his
will concurs with the will of our desire. Those that will deny
Christ nothing, shall find that he will deny them nothing at last,
though for a time he seems to hide his face from them. "Thou
wouldst have thy sins pardoned, thy corruptions mortified, thy
nature sanctified; be it unto thee even as thou wilt. And
what canst thou desire more?" When we come, as this poor woman did,
to pray against Satan and his kingdom, we concur with the
intercession of Christ, and it shall be accordingly. Though Satan
may sift Peter, and buffet Paul, yet, through
Christ's prayer and the sufficiency of his grace, we shall be
more than conquerors,
The event was answerable to the word of Christ; Her daughter was made whole from that very hour; from thenceforward was never vexed with the devil any more; the mother's faith prevailed for the daughter's cure. Though the patient was at a distance, that was no hindrance to the efficacy of Christ's word. He spake, and it was done.
29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. 30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them: 31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. 32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? 34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. 37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.
Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe,
1. The place where these cures were wrought; it was near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power.
But Jesus departed thence. Having
let fall that crumb under table, he here returns to make a full
feast for the children. We may do that occasionally for one, which
we may not make a constant practice of. Christ steps into the coast
of Tyre and Sidon, but he sits down by the sea of Galilee
(
2. The multitudes and maladies that were
healed by him (
Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the herd, as they are called; for the souls of peasants are as precious with him as the souls of princes.
(2.) Such was the power of Christ, that he
healed all sorts of diseases; those that came to him, brought their
sick relations and friends along with them, and cast them down
at Jesus' feet,
Here were lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ. He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries.
3. The influence that this had upon the
people,
(1.) They wondered, and well they
might. Christ's works should be our wonder. It is the Lord's
doing, and it is marvellous,
(2.) They glorified the God of
Israel, whom the Pharisees, when they saw these things,
blasphemed. Miracles, which are the matter of our wonder, must be
the matter of our praise; and mercies, which are the matter of our
rejoicing, must be the matter of our thanksgiving. Those that were
healed, glorified God; if he heal our diseases, all that is within
us must bless his holy name; and if we have been graciously
preserved from blindness, and lameness, and dumbness, we have as
much reason to bless God as if we had been cured of them; nay, and
the standers-by glorified God. Note, God must be acknowledged with
praise and thankfulness in the mercies of others as in our own.
They glorified him as the God of Israel, his church's
God, a God in covenant with his people, who hath sent the Messiah
promised; and this is he. See
II. Here is a particular account of his feeding four thousand men with seven loaves, and a few little fishes, as he had lately fed five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say, This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former.
Here is, 1. Christ's pity (
(1.) The case of the multitude; They
continue with me now three days, and have nothing to eat. This
is an instance of their zeal, and the strength of their affection
to Christ and his word, that they not only left their callings, to
attend upon him on week-days, but underwent a deal of hardship, to
continue with him; they wanted their natural rest, and, for aught
that appeared, lay like soldiers in the field; they wanted
necessary food, and had scarcely enough to keep life and soul
together. In those hotter countries they could better bear long
fasting than we can in these colder climates: but though it could
not but be grievous to the body, and might endanger their health,
yet the zeal of God's house thus ate them up, and they
esteemed the words of Christ more than their necessary food. We
think three hours too much to attend upon public ordinances; but
these people staid together three days, and yet snuffed not at it,
nor said, Behold, what a weariness is it! Observe, With what
tenderness Christ spoke of it; I have compassion on them. It
had become them to have compassion on him, who took so much pains
with them for three days together, and was so indefatigable in
teaching and healing; so much virtue had gone out of him, and yet
for aught that appears he was fasting too: but he prevented them
with his compassion. Note, Our Lord Jesus keeps an account how long
his followers continue their attendance on him, and takes notice of
the difficulty they sustain in it (
Now the exigence the people were reduced to
serves to magnify. [1.] The mercy of their supply: he fed them when
they were hungry; and then food was doubly welcome. He treated them
as he did Israel of old; he suffered them to hunger, and then
fed them (
(2.) The care of our master concerning
them; I will not send them away fasting, lest they should faint
by the way; which would be a discredit to Christ and his
family, and a discouragement both to them and to others. Note, It
is the unhappiness of our present state, that when our souls are in
some measure elevated and enlarged, our bodies cannot keep pace
with them in good duties. The weakness of the flesh is a great
grievance to the willingness of the spirit. It will not be so in
heaven, where the body shall be made spiritual, where they rest
not, day and night, from praising God, and yet faint not; where
they hunger no more, nor thirst any more,
Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe,
(1.) How his power was distrusted by his
disciples (
Christ knew how slender the provision was,
but he would know it from them (
(2.) How his power was discovered to the
multitude, in the plentiful provision he made for them; the manner
of which is much the same as before,
[1.] The provision that was at hand;
seven loaves, and a few fishes: the fish not proportionable
to the bread, for bread is the staff of life. It is probable that
the fish was such as they had themselves taken; for they were
fishers, and were now near the sea. Note, It is comfortable to
eat the labour of our hands (
[2.] The putting of the people in a posture
to receive it (
[3.] The distributing of the provision among them. He first gave thanks—eucharistesas. The word used in the former miracle was eulogese—he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then broke the loaves (for it was in the breaking that the bread multiplied) and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life.
[4.] The plenty there was among them
(
To show that they had all enough, there was a great deal left—seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more.
[5.] The account taken of the guests; not
that they might pay their share (here was no reckoning to be
discharged, they were fed gratis), but that they might be witnesses
to the power and goodness of Christ, and that this might be some
resemblance of that universal providence that gives food to all
flesh,
[6.] The dismission of the multitude, and
Christ's departure to another place (
None of Christ's miracles are recorded in this
chapter, but four of his discourses. Here is, I. A conference with
the Pharisees, who challenged him to show them a sign from heaven,
1 The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven. 2 He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3 And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
We have here Christ's discourse with the
Pharisees and Sadducees, men at variance among themselves, as
appears
I. Their demand, and the design of it.
1. The demand was of a sign from heaven; this they desired him to show them; pretending they were very willing to be satisfied and convinced, when really they were far from being so, but sought excuses from an obstinate infidelity. That which they pretended to desire was,
(1.) Some other sign than what they had yet had. They had great plenty of signs; every miracle Christ wrought was a sign, for no man could do what he did unless God were with him. But this will not serve, they must have a sign of their own choosing; they despised those signs which relieved the necessity of the sick and sorrowful, and insisted upon some sign which gratify the curiosity of the proud. It is fit that the proofs of divine revelation should be chosen by the wisdom of God, not by the follies and fancies of men. The evidence that is given is sufficient to satisfy an unprejudiced understanding, but was not intended to please a vain humour. And it is an instance of the deceitfulness of the heart, to think that we should be wrought upon by the means and advantages which we have not, while we slight those which we have. If we hear not Moses and the prophets, neither would we be wrought upon though one rose from the dead.
(2.) It must be a sign from heaven. They
would have such miracles to prove his commission, as were wrought
at the giving of the law upon mount Sinai: thunder, and lightening,
and the voice of words, were the sign from heaven they required.
Whereas the sensible signs and terrible ones were not agreeable to
the spiritual and comfortable dispensation of the gospel. Now the
word comes more nigh us (
2. The design was to tempt him; not to be
taught by him, but to ensnare him. If he should show them a sign
from heaven, they would attribute it to a confederacy with the
prince of the power of the air; if he should not, as they
supposed he would not, they would have that to say for themselves,
why they did not believe on him. They now tempted Christ as
Israel did,
II. Christ's reply to this demand; lest
they should be wise in their own conceit, he answered
these fools according to their folly,
1. He condemns their overlooking of the
signs they had,
To expose this, he observes to them,
(1.) Their skilfulness and sagacity in
other things, particularly in natural prognostications of the
weather; "You know that a red sky over-night is a presage of fair
weather, and a red sky in the morning of foul weather." There are
common rules drawn from observation and experience, by which it is
easy to foretel very probably what weather it will be. When second
causes have begun to work, we may easily guess at their issue, so
uniform is nature in its motions, and so consistent with itself. We
know not the balancing of the clouds (
(2.) Their sottishness and stupidity in the concerns of their souls; Can ye not discern the signs of the times?
[1.] "Do you not see that the Messiah is
come?" The sceptre was departed from Judah, Daniel's weeks were
just expiring, and yet they regarded not. The miracles Christ
wrought, and the gathering of the people to him, were plain
indications that the kingdom of heaven was at hand, that
this was the day of their visitation. Note, First,
There are signs of the times, by which wise and upright men are
enabled to make moral prognostications, and so far to understand
the motions and methods of Providence, as from thence to take their
measures, and to know what Israel ought to do, as the men of
Issachar, as the physician from some certain symptoms finds a
crisis formed. Secondly, There are many who are skilful
enough in other things, and yet cannot or will not discern the day
of their opportunities, are not aware of the wind when it is fair
for them, and so let slip the gale. See
[2.] "Do not you foresee your own ruin coming for rejecting him? You will not entertain the gospel of peace, and can you not evidently discern that hereby you pull an inevitable destruction upon your own heads?" Note, It is the undoing of multitudes, that they are not aware what will be the end of their refusing Christ.
2. He refuses to give them any other sign
(
This discourse broke off abruptly; he left them and departed. Christ will not tarry long with those that tempt him, but justly withdraws from those that are disposed to quarrel with him. He left them as irreclaimable; Let them alone. He left them to themselves, left them in the hand of their own counsels; so he gave them up to their own hearts' lust.
5 And when his disciples were come to the other side, they had forgotten to take bread. 6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7 And they reasoned among themselves, saying, It is because we have taken no bread. 8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up? 11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
We have here Christ's discourse with his disciples concerning bread, in which, as in many other discourses, he speaks to them of spiritual things under a similitude, and they misunderstand him of carnal things. The occasion of it was, their forgetting to victual their ship, and to take along with them provisions for their family on the other side of the water; usually they carried bread along with them, because they were sometimes in desert places; and when they were not, yet they would not be burthensome. But now they forgot; we will hope it was because their minds and memories were filled with better things. Note, Christ's disciples are often such as have no great forecast for the world.
I. Here is the caution Christ gave them, to beware of the leaven of the Pharisees. He had now been discoursing with the Pharisees and Sadducees, and saw them to be men of such a spirit, that it was necessary to caution his disciples to have nothing to do with them. Disciples are in most danger from hypocrites; against those that are openly vicious they stand upon their guard, but against Pharisees, who are great pretenders to devotion, and Sadducees, who pretend to a free and impartial search after truth, they commonly lie unguarded: and therefore the caution is doubted, Take heed, and beware.
The corrupt principles and practices of the Pharisees and Sadducees are compared to leaven; they were souring, and swelling, and spreading, like leaven; they fermented wherever they came.
II. Their mistake concerning this caution,
III. The reproof Christ gave them for this.
1. He reproves their distrust of his
ability and readiness to supply them in this strait (
(1.) He would have them to depend upon him for supply, though it were in a wilderness, and not to disquiet themselves with anxious thoughts about it. Note, Though Christ's disciples be brought into wants and straits, through their own carelessness and incogitancy, yet he encourages them to trust in him for relief. We must not therefore use this as an excuse for our want of charity to those who are really poor, that they should have minded their own affairs better, and then they would not have been in need. It may be so, but they must not therefore be left to starve when they are in need.
(2.) He is displeased at their solicitude in this matter. The weakness and shiftlessness of good people in their worldly affairs is that for which men are apt to condemn them; but it is not such an offence to Christ as their inordinate care and anxiety about those things. We must endeavour to keep the mean between the extremes of carelessness and carefulness; but of the two, the excess of thoughtfulness about the world worst becomes Christ's disciples. "O ye of little faith, why are ye disquieted for want of bread?" Note, To distrust Christ, and to disturb ourselves when we are in straits and difficulties, is an evidence of the weakness of our faith, which, if it were in exercise as it should be, would ease us of the burthen of care, by casting it on the Lord, who careth for us.
(3.) The aggravation of their distrust was
the experience they had so lately had of the power and goodness of
Christ in providing for them,
2. He reproves their misunderstanding of
the caution he gave them (
IV. The rectifying of the mistake by this
reproof (
13 When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17 And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. 20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
We have here a private conference which Christ had with his disciples concerning himself. It was in the coasts of Cesarea Philippi, the utmost borders of the land of Canaan northward; there in that remote corner, perhaps, there was less flocking after him than in other places, which gave him leisure for this private conversation with his disciples. Note, When ministers are abridged in their public work, they should endeavour to do the more in their own families.
Christ is here catechising his disciples.
I. He enquires what the opinions of others were concerning him; Who do men say that I, the Son of man, am?
1. He calls himself the Son of man;
which may be taken either, (1.) As a title common to him with
others. He was called, and justly, the Son of God, for so he
was (
2. He enquires what people's sentiments
were concerning him: "Who do men say that I am? The Son of
man?" (So I think it might better be read). "Do they own me for
the Messiah?" He asks not, "Who do the scribes and
Pharisees say that I am?" They were prejudiced against him,
and said that he was a deceiver and in league with Satan; but, "Who
do men say that I am?" He referred to the common people,
whom the Pharisees despised. Christ asked this question, not as one
that knew not; for if he knows what men think, much more what they
say; nor as one desirous to hear his own praises, but to make the
disciples solicitous concerning the success of their preaching, by
showing that he himself was so. The common people conversed more
familiarly with the disciples than they did with their Master, and
therefore from them he might better know what they said. Christ had
not plainly said who he was, but left people to infer it from his
works,
3. To this question the disciples have him
an answer (
(1.) They are different opinions; some say
one thing, and others another. Truth is one; but those who vary
from that commonly vary one from another. Thus Christ came
eventually to send division,
(2.) They are honourable opinions, and bespeak the respect they had for him, according to the best of their judgment. These were not the sentiments of his enemies, but the sober thoughts of those that followed him with love and wonder. Note, It is possible for men to have good thoughts of Christ, and yet not right ones, a high opinion of him, and yet not high enough.
(3.) They all suppose him to be one risen from the dead; which perhaps arose from a confused notion they had of the resurrection of the Messiah, before his public preaching, as of Jonas. Or their notions arose from an excessive value for antiquity; as if it were not possible for an excellent man to be produced in their own age, but it must be one of the ancients returned to life again.
(4.) They are all false opinions, built upon mistakes, and wilful mistakes. Christ's doctrines and miracles bespoke him to be an extraordinary Person; but because of the meanness of his appearance, so different from what they expected, they would not own him to be the Messiah, but will grant him to be any thing rather than that.
[1.] Some say, thou art John the
Baptist. Herod said so (
[2.] Some Elias; taking occasion, no
doubt, from the prophecy of Malachi (
[3.] Others Jeremias: they fasten
upon him, either because he was the weeping prophet, and Christ was
often in tears; or because God had set him over the kingdoms and
nations (
[4.] Or, one of the prophets. This
shows what an honourable idea they entertained of the prophets; and
yet they were the children of them that persecuted and slew
them,
II. He enquires what their thoughts
were concerning him; "But who say ye that I am?
Well, this is the question; now let us observe,
(1.) Peter's answer to this question,
Peter's answer is short, but it is full, and true, and to the purpose; Thou art the Christ, the Son of the Living God. Here is a confession of the Christian faith, addressed to Christ, and so made an act of devotion. Here is a confession of the true God as the living God, in opposition to dumb and dead idols, and of Jesus Christ, whom he hath sent, whom to know is life eternal. This is the conclusion of the whole matter.
[1.] The people called him a Prophet,
that Prophet (
[2.] He called himself the Son of Man; but they owned him to be the Son of the living God. The people's notion of him was, that he was the ghost of a dead man, Elias, or Jeremias; but they know and believe him to be the Son of the living God, who has life in himself, and has given to his Son to have life in himself, and to be the Life of the world. If he be the Son of the living God, he is of the same nature with him: and though his divine nature was now veiled with the cloud of flesh, yet there were those who looked through it, and saw his glory, the glory as of the Only-Begotten of the Father, full of grace and truth. Now can we with an assurance of faith subscribe to this confession? Let us then, with a fervency of affection and adoration, go to Christ, and tell him so; Lord Jesus, thou art the Christ, the Son of the living God.
(2.) Christ's approbation of his answer
(
[1.] As a believer,
First, Peter had the happiness of
it; Blessed art thou, Simon Bar-jona. He reminds him of his
rise and original, the meanness of his parentage, the obscurity of
his extraction; he was Bar-jonas—The son of a dove; so
some. Let him remember the rock out of which he was hewn,
that he may see he was not born to this dignity, but preferred to
it by the divine favour; it was free grace that made him to differ.
Those that have received the Spirit must remember who is their
Father,
Secondly, God must have the glory of
it; "For flesh and blood have not revealed it to thee. Thou
hadst this neither by the invention of thy own wit and reason, nor
by the instruction and information of others; this light sprang
neither from nature nor from education, but from my Father who is
in heaven." Note, 1. The Christian religion is a revealed religion,
has its rise in heaven; it is a religion from above, given by
inspiration of God, not the learning of philosophers, nor the
politics of statesmen. 2. Saving faith is the gift of God, and,
wherever it is, is wrought by him, as the Father of our Lord Jesus
Christ, for his sake, and upon the score of his mediation,
Perhaps Christ discerned something of pride
and vain-glory in Peter's confession; a subtle sin, and which is
apt to mingle itself even with our good duties. It is hard for good
men to compare themselves with others, and not to have too great a
conceit of themselves; to prevent which, we should consider that
our preference to others is no achievement of our own, but the free
gift of God's grace too us, and not to others; so that we have
nothing to boast of,
[2.] Christ replies to him as an apostle or
minister,
Upon occasion of this great confession made
of Christ, which is the church's homage and allegiance, he signed
and published this royal, this divine charter, by which that body
politic is incorporated. Such is the communion between Christ and
the church, the Bridegroom and the spouse. God had a church in the
world from the beginning, and it was built upon the rock of the
promised Seed,
Now the purport of this charter is,
First, To establish the being of the church; I say also unto thee. It is Christ that makes the grant, he who is the church's Head, and Ruler, to whom all judgment is committed, and from whom all power is derived; he who makes it pursuant to the authority received from the Father, and his undertaking for the salvation of the elect. The grant is put into Peter's hand; "I say it to thee." The Old Testament promises relating to the church were given immediately to particular persons, eminent for faith and holiness, as to Abraham and David; which yet gave no supremacy to them, much less to any of their successors; so the New-Testament charter is here delivered to Peter as an agent, but to the use and behoof of the church in all ages, according to the purposes therein specified and contained. Now it is here promised,
1. That Christ would build his church upon a rock. This body politic is incorporated by the style and title of Christ's church. It is a number o the children of men called out of the world, and set apart from it, and dedicated to Christ. It is not thy church, but mine. Peter remembered this, when he cautioned ministers not to lord it over God's heritage. The church is Christ's peculiar, appropriated to him. The world is God's, and they that dwell therein; but the church is a chosen remnant, that stands in relation to God through Christ as Mediator. It bears him image and superscription.
(1.) The Builder and Maker of the church is
Christ himself; I will build it. The church is a temple
which Christ is the Builder of,
(2.) The foundation on which it is built
is, this Rock. Let the architect do his part ever so well,
if the foundation be rotten, the building will not stand; let us
therefore see what the foundation is, and it must be meant of
Christ, for other foundation can no man lay. See
[1.] The church is built upon a
rock; a firm, strong, and lasting foundation, which time
will not waste, nor will it sink under the weight of the building.
Christ would not build his house upon the sand, for he knew that
storms would arise. A rock is high,
[2.] It is built upon this rock;
thou art Peter, which signifies a stone or rock;
Christ gave him that name when he first called him (
First, Some by this rock understand
Peter himself as an apostle, the chief, though not the prince, of
the twelve, senior among them, but not superior over them. The
church is built upon the foundation of the apostles,
Secondly, Others, by this
rock, understand Christ; "Thou art Peter, thou hast
the name of a stone, but upon this rock, pointing to
himself, I will build my church." Perhaps he laid his hand
on his breast, as when he said, Destroy this temple
(
Thirdly, Others by this rock
understand this confession which Peter made of Christ, and this
comes all to one with understanding it of Christ himself. It was a
good confession which Peter witnessed, Thou art the Christ, the
Son of the living God; the rest concurred with him in it.
"Now," saith Christ, "this is that great truth upon which I will
build my church." 1. Take away this truth itself, and the
universal church falls to the ground. If Christ be not the Son of
God, Christianity is a cheat, and the church is a mere chimera;
our preaching is vain, your faith is vain, and you are yet in
your sins,
2. Christ here promises to preserve and secure his church, when it is built; The gates of hell shall not prevail against it; neither against this truth, nor against the church which is built upon it.
(1.) This implies that the church has
enemies that fight against it, and endeavour its ruin overthrow,
here represented by the gates of hell, that is, the city of
hell; (which is directly opposite to this heavenly city, this
city of the living God), the devil's interest among the
children of men. The gates of hell are the powers and policies of
the devil's kingdom, the dragon's head and horns, by which he
makes war with the Lamb; all that comes out of hell-gates,
as being hatched and contrived there. These fight against the
church by opposing gospel truths, corrupting gospel ordinances,
persecuting good ministers and good Christians; drawing or driving,
persuading by craft or forcing by cruelty, to that which is
inconsistent with the purity of religion; this is the design of the
gates of hell, to root out the name of Christianity (
(2.) This assures us that the enemies of
the church shall not gain their point. While the world stands,
Christ will have a church in it, in which his truths and ordinances
shall be owned and kept up, in spite of all the opposition of the
powers of darkness; They shall not prevail against it,
Secondly, The other part of this
charter is, to settle the order and government of the church,
Now, 1. The power here delegated is a
spiritual power; it is a power pertaining to the kingdom of
heaven, that is, to the church, that part of it which is
militant here on earth, to the gospel dispensation; that is it
about which the apostolical and ministerial power is wholly
conversant. It is not any civil, secular power that is hereby
conveyed, Christ's kingdom is not of this world; their
instructions afterward were in things pertaining to the kingdom
of God,
2. It is the power of the keys that
is given, alluding to the custom of investing men with authority in
such a place, by delivering to them the keys of the place. Or as
the master of the house gives the keys to the steward, the keys of
the stores where the provisions are kept, that he may give to every
one in the house his portion of meat in due season
(
3. It is a power to bind and loose,
that is (following the metaphor of the keys), to shut and open.
Joseph, who was lord of Pharaoh's house, and steward of the stores,
had power to bind his princes, and to teach his senators
wisdom,
4. It is a power which Christ has promised
to own the due administration of; he will ratify the sentences of
his stewards with his own approbation; It shall be bound in
heaven, and loosed in heaven: not that Christ hath hereby
obliged himself to confirm all church-censures, right or wrong; but
such as are duly passed according to the word, clave non
errante—the key turning the right way, such are sealed in
heaven; that is, the word of the gospel, in the mouth of faithful
ministers, is to be looked upon, not as the word of man, but as the
word of God, and to be received accordingly,
Now the keys of the kingdom of heaven are,
(1.) The key of doctrine, called the
key of knowledge. "Your business shall be to explain to the
world the will of God, both as to truth and duty; and for this you
shall have your commissions, credentials, and full instructions to
bind and loose:" these, in the common speech of the Jews, at that
time, signified to prohibit and permit; to teach or declare a thing
to be unlawful was to bind; to be lawful, was to
loose. Now the apostles had an extraordinary power of this
kind; some things forbidden by the law of Moses were now to be
allowed, as the eating of such and such meats; some things allowed
there were now to be forbidden, as divorce; and the apostles were
empowered to declare this to the world, and men might take it upon
their words. When Peter was first taught himself, and then taught
others, to call nothing common or unclean, this power was
exercised. There is also an ordinary power hereby conveyed to all
ministers, to preach the gospel as appointed officers; to tell
people, in God's name, and according to the scriptures, what is
good, and what the Lord requires of them: and they who
declare the whole counsel of God, use these keys well,
Some make the giving of the keys to allude
to the custom of the Jews in creating a doctor of the law, which
was to put into his hand the keys of the chest where the book of
the law was kept, denoting his being authorized to take and read
it; and the binding and loosing, to allude to the fashion
about their books, which were in rolls; they shut them by binding
them up with a string, which they untied when they opened them.
Christ gives his apostles power to shut or open the book of the
gospel to people, as the case required. See the exercise of this
power,
(2.) The key of discipline, which is
but the application of the former to particular persons, upon a
right estimate of their characters and actions. It is not
legislative power that is hereby conferred, but judicial; the judge
doth not make the law, but only declares what is law, and upon an
impartial enquiry into the merits of the cause, gives sentence
accordingly. Such is the power of the keys, wherever it is
lodged, with reference to church-membership and the privileges
thereof. [1.] Christ's ministers have a power to admit into the
church; "Go, disciple all nations, baptizing them; those who
profess faith in Christ, and obedience to him, admit them and their
seed members of the church by baptism." Ministers are to let in to
the wedding-feast those that are bidden; and to keep out
such as are apparently unfit for so holy a communion. [2.] They
have a power to expel and cast out such as have forfeited their
church-membership, that is binding; refusing to unbelievers the
application of gospel promises and the seals of them; and declaring
to such as appear to be in the gall of bitterness and bond of
iniquity, that they have no part or lot in the matter,
as Peter did to Simon Magus, though he had been baptized; and this
is a binding over to the judgment of God. [3.] They have a power to
restore and to receive in again, upon their repentance, such as had
been thrown out; to loose those whom they had bound; declaring to
them, that, if their repentance be sincere, the promise of pardon
belongs to them. The apostles had a miraculous gift of
discerning spirits; yet even they went by the rule of
outward appearances (as
Lastly, Here is the charge which
Christ gave his disciples, to keep this private for the present
(
21 From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
We have here Christ's discourse with his disciples concerning his own sufferings; in which observe,
I. Christ's foretelling of his sufferings. Now he began to do it, and from this time he frequently spake of them. Some hints he had already given of his sufferings, as when he said, Destroy this temple: when he spake of the Son of man being lifted up, and of eating his flesh, and drinking his blood: but now he began to show it, to speak plainly and expressly of it. Hitherto he had not touched upon this, because the disciples were weak, and could not well bear the notice of a thing so very strange, and so very melancholy; but now that they were more ripe in knowledge, and strong in faith, he began to tell them this. Note, Christ reveals his mind to his people gradually, and lets in light as they can bear it, and are fit to receive it.
From that time, when they had made
that full confession of Christ, that he was the Son of God, then he
began to show them this. When he found them knowing in one truth,
he taught them another; for to him that has, shall be given.
Let them first be established in the principles of the doctrine of
Christ, and then go on to perfection,
1. What he foretold concerning his sufferings, the particulars and circumstances of them, and all surprising.
(1.) The place where he should suffer. He must go to Jerusalem, the head city, the holy city, and suffer there. Though he lived most of his time in Galilee, he must die at Jerusalem; there all the sacrifices were offered, there therefore he must die, who is the great sacrifice.
(2.) The persons by whom he should suffer; the elders, and chief priests, and scribes; these made up the great sanhedrim, which sat at Jerusalem, and was had in veneration by the people. Those that should have been most forward in owning and admiring Christ, were the most bitter in persecuting him. It was strange that men of knowledge in the scripture, who professed to expect the Messiah's coming, and pretended to have something sacred in their character, should use him thus barbarously when he did come. It was the Roman power that condemned and crucified Christ, but he lays it at the door of the chief priests and scribes, who were the first movers.
(3.) What he should suffer; he must suffer many things, and be killed. His enemies' insatiable malice, and his own invincible patience, appear in the variety and multiplicity of his sufferings (he suffered many things) and in the extremity of them; nothing less than his death would satisfy them, he must be killed. The suffering of many things, if not unto death, is more tolerable; for while there is life, there is hope; and death, without such prefaces, would be less terrible; but he must first suffer many things, and then be killed.
(4.) What should be the happy issue of all
his sufferings; he shall be raised again the third day. As
the prophets, so Christ himself, when he testified beforehand his
sufferings, testified withal the glory that should follow,
2. Why he foretold his sufferings. (1.) To
show that they were the product of an eternal counsel and consent;
were agreed upon between the Father and the Son from eternity;
Thus is behoved Christ to suffer. The matter was settled in
the determinate counsel and foreknowledge, in pursuance of
his own voluntary susception and undertaking for our salvation; his
sufferings were no surprise to him, did not come upon him as a
snare, but he had a distinct and certain foresight of them, which
greatly magnifies his love,
II. The offence which Peter took at this he said, Be it far from thee, Lord: probably he spake the sense of the rest of the disciples, as before, for he was chief speaker. He took him, and began to rebuke him. Perhaps Peter was a little elevated with the great things Christ had how said unto him, which made him more bold with Christ than did become him; so hard is it to keep the spirit low and humble in the midst of great advancements!
1. It did not become Peter to contradict
his Master, or take upon him to advise him; he might have wished,
that, if it were possible, this cup might pass away, without
saying so peremptorily, This shall not be, when Christ had
said, It must be. Shall any teach God knowledge? He that
reproveth God, let him answer it. Note, When God's
dispensations are either intricate or cross to us, it becomes us
silently to acquiesce in, and not to prescribe to, the divine will;
God knows what he has to do, without our teaching. Unless we know
the mind of the Lord, it is not for us to be his counsellors,
2. It savoured much of fleshly wisdom, for
him to appear so warmly against suffering, and to startle thus at
the offence of the cross. It is the corrupt part of us, that is
thus solicitous to sleep in a whole skin. We are apt to look upon
sufferings as they relate to this present life, to which they are
uneasy; but there are other rules to measure them by, which, if
duly observed, will enable us cheerfully to bear them,
III. Christ's displeasure against Peter for
this suggestion of his,
Observe, 1. How he expressed his
displeasure: He turned upon Peter, and (we may suppose) with a
frown said, Get thee behind me, Satan. He did not so much as
take time to deliberate upon it, but gave an immediate reply to the
temptation, which was such as made it to appear how ill he took it.
Just now, he had said, Blessed art thou, Simon, and had even
laid him in his bosom; but here, Get thee behind me, Satan;
and there was cause for both. Note, A good man may by a surprise of
temptation soon grow very unlike himself. He answered him as he did
Satan himself,
2. What was the ground of this displeasure; why did Christ thus resent a motion that seemed not only harmless, but kind? Two reasons are given:
(1.) Thou art an offence to
me—Skandalon mou ei—Thou art my
hindrance (so it may be read); "thou standest in my way."
Christ was hastening on in the work of our salvation, and his heart
was so much upon it, that he took it ill to be hindered, or tempted
to start back from the hardest and most discouraging part of his
undertaking. So strongly was he engaged for our redemption, that
they who but indirectly endeavoured to divert him from it, touched
him in a very tender and sensible part. Peter was not so sharply
reproved for disowning and denying his Master in his sufferings as
he was for dissuading him from them; though that was the defect,
this the excess, of kindness. It argues a very great firmness and
resolution of mind in any business, when it is an offence to
be dissuaded, and a man will not endure to hear any thing to the
contrary; like that of Ruth, Entreat me not to leave thee.
Note, Our Lord Jesus preferred our salvation before his own ease
and safety; for even Christ pleased not himself (
See why he called Peter Satan, when he suggested this to him; because, whatever stood in the way of our salvation, he looked upon as coming from the devil, who is a sworn enemy to it. The same Satan that afterward entered into Judas, maliciously to destroy him in his undertaking, here prompted Peter plausibly to divert him from it. Thus he changes himself into an angel of light.
Thou art an offence to me. Note, [1.] Those that engage in any great good work must expect to meet with hindrance and opposition from friends and foes, from within and from without. [2.] Those that obstruct our progress in any duty must be looked upon as an offence to us. Then we do the will of God as Christ did, whose meat and drink it was to do it, when it is a trouble to us to be solicited from our duty. Those that hinder us from doing or suffering for God, when we are called to it, whatever they are in other things in that they are Satans, adversaries to us.
(2.) Thou savourest not the things that are of God, but those that are of men. Note, [1.] The things that are of God, that is, the concerns of his will and glory, often clash and interfere with the things that are of men, that is, with our own wealth, pleasure, and reputation. While we mind Christian duty as our way and work, and the divine favour as our end and portion, we savour the things of God; but if these be minded, the flesh must be denied, hazards must be run and hardships borne; and here is the trial which of the two we savour. [2.] Those that inordinately fear, and industriously decline suffering for Christ, when they are called to it, savour more of the things of man than of the things of God; they relish those things more themselves, and make it appear to others that they do so.
24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses.
I. Here is the law of discipleship laid
down, and the terms fixed, upon which we may have the honour and
benefit of it,
1. What it is to be a disciple of Christ;
it is to come after him. When Christ called his disciples, this was
the word of command, Follow me. A true disciple of Christ is
one that doth follow him in duty, and shall follow him to glory. He
is one that comes after Christ, not one that prescribes to him, as
Peter now undertook to do, forgetting his place. A disciple of
Christ comes after him, as the sheep after the shepherd, the
servant after his master, the soldiers after their captain; he is
one that aims at the same end that Christ aimed at, the glory of
God, and the glory of heaven: and one that walks in the same way
that he walked in, is led by his Spirit, treads in his steps,
submits to his conduct, and follows the Lamb, whithersoever he
goes,
2. What are the great things required of
those that will be Christ's disciples; If any man will come,
ei tis thelei—If any man be willing to come.
It denotes a deliberate choice, and cheerfulness and resolution in
that choice. Many are disciples more by chance or the will of
others than by any act of their own will; but Christ will have his
people volunteers,
Now what are these terms?
(1.) Let him deny himself. Peter had
advised Christ to spare himself, and would be ready, in the like
case, to take the advice; but Christ tells them all, they must be
so far from sparing themselves, that they must deny
themselves. Herein they must come after Christ, for his birth, and
life, and death, were all a continued act of self-denial, a
self-emptying,
(2.) Let him take up his cross. The cross is here put for all sufferings, as men or Christians; providential afflictions, persecutions for righteousness' sake, every trouble that befals us, either for doing well or for not doing ill. The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us. Note, [1.] Every disciple of Christ hath his cross, and must count upon it; as each hath his special duty to be done, so each hath his special trouble to be borne, and every one feels most from his own burthen. Crosses are the common lot of God's children, but of this common lot each hath his particular share. That is our cross which Infinite Wisdom has appointed for us, and a Sovereign Providence has laid on us, as fittest for us. It is good for us to call the cross we are under our own, and entertain it accordingly. We are apt to think we could bear such a one's cross better than our own; but that is best which is, and we ought to make the best of it. [2.] Every disciple of Christ must take up that which the wise God hath made his cross. It is an allusion to the Roman custom of compelling those that were condemned to be crucified, to carry their cross: when Simon carried Christ's cross after him, this phrase was illustrated. First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. We should not say, "This is an evil, and I must bear it, because I cannot help it;" but, "This is an evil, and I will bear it, because it shall work for my good." When we rejoice in our afflictions, and glory in them, then we take up the cross. This fitly follows upon denying ourselves; for he that will not deny himself the pleasures of sin, and the advantages of this world for Christ, when it comes to the push, will never have the heart to take up his cross. "He that cannot take up the resolution to live a saint, has a demonstration within himself, that he is never likely to die a martyr;" so Archbishop Tillotson.
(3.) Let him follow me, in this particular of taking up the cross. Suffering saints must look unto Jesus, and take from him both direction and encouragement in suffering. Do we bear the cross? We therein follow Christ, who bears it before us, bears it for us, and so bears it from us. He bore the heavy end of the cross, the end that had the curse upon it, that was a heavy end, and so made the other light and easy for us. Or, we may take it in general, we must follow Christ in all instances of holiness and obedience. Note, The disciples of Christ must study to imitate their Master, and conform themselves in every thing to his example, and continue in well-doing, whatever crosses lie in their way. To do well and to suffer ill, is to follow Christ. If any man will come after me, let him follow me; that seems to be idem per idem—the same thing over again. What is the difference? Surely it is this, "If any man will come after me, in profession, and so have the name and credit of a disciple, let him follow me in truth, and so do the work and duty of a disciple." Or thus, "If any man will set out after me, in good beginnings, let him continue to follow me with all perseverance." That is following the Lord fully, as Caleb did. Those that come after Christ, must follow after him.
II. Here are arguments to persuade us to submit to these laws, and come up to these terms. Self-denial, and patient suffering, are hard lessons, which will never be learned if we consult with flesh and blood; let us therefore consult with our Lord Jesus, and see what advice he gives us; and here he gives us,
1. Some considerations proper to engage us to these duties of self-denial and suffering for Christ. Consider,
(1.) The weight of that eternity which
depends upon our present choice (
[1.] The misery that attends the most plausible apostasy. Whosoever will save his life in this world, if it be by sin, he shall lose it in another; he that forsakes Christ, to preserve a temporal life and avoid a temporal death, will certainly come short of eternal life, and will be hurt of the second death, and eternally held by it. There cannot be a fairer pretence for apostasy and iniquity than saving the life by it, so cogent is the law of self-preservation; and yet even that is folly, for it will prove in the end self-destruction; the life saved is but for a moment, the death shunned is but as a sleep; but the life lost is everlasting, and the death run upon is the depth and complement of all misery, and an endless separation from all good. Now, let any rational man consider of it, take advice and speak his mind, whether there is any thing got, at long run, by apostasy, though a man save his estate, preferment, or life, by it.
[2.] The advantage that attends the most
perilous and expensive constancy; Whosoever will lose his life
for Christ's sake in this world, shall find it in a
better, infinitely to his advantage. Note, First, Many a
life is lost, for Christ's sake, in doing his work, by labouring
fervently for his name; in suffering work, by choosing rather to
die than to deny him or his truths and ways. Christ's holy religion
is handed down to us, sealed with the blood of thousands, that have
not known their own souls, but have despised their
lives (as Job speaks in another case), though very valuable
ones, when they have stood in competition with their duty and
the testimony of Jesus,
[3.] The worth of the soul which lies at
stake, and the worthlessness of the world in comparison of it
(
What shall a man give in exchange for his soul? Note, If once the soul be lost, it is lost for ever. There is no antallagma—counter-price, that can be paid, or will be accepted. It is a loss that can never be repaired, never be retrieved. If, after that great price which Christ laid down to redeem our souls, and to restore us to the possession of them, they be so neglected for the world, that they come to be lost, that new mortgage will never be taken off; there remains no more sacrifice for sins, nor price for souls, but the equity of redemption is eternally precluded. Therefore it is good to be wise in time, and do well for ourselves.
2. Here are some considerations proper to encourage us in self-denial and suffering for Christ.
(1.) The assurance we have of Christ's
glory, at his second coming to judge the world,
The great encouragement to steadfastness in religion is taken from the second coming of Christ, considering it,
[1.] As his honour; The Son of man shall
come in the glory of his Father, with his angels. To look upon
Christ in his state of humiliation, so abased, so abused, a
reproach of men, and despised of the people, would discourage
his followers from taking any pains, or running any hazards for
him; but with an eye of faith to see the Captain of our salvation
coming in his glory, in all the pomp and power of the upper world,
will animate us, and make us think nothing too much to do, or too
hard to suffer, or him. The Son of man shall come. He here
gives himself the title of his humble state (he is the Son of
man), to show that he is not ashamed to own it. His first
coming was in the meanness of his children, who being partakers of
flesh, he took part of the same; but his second coming will be in
the glory of his Father. At his first coming, he was attended with
poor disciples; at his second coming, he will be attended with
glorious angels; and if we suffer with him, we shall be
glorified with him,
[2.] As our concern; Then he shall
reward every man according to his works. Observe, First,
Jesus Christ will come as a Judge, to dispense rewards and
punishments, infinitely exceeding the greatest that any earthly
potentate has the dispensing of. The terror of men's tribunal
(
(2.) The near approach of his kingdom in
this world,
In this chapter we have, I. Christ in his pomp and
glory transfigured,
1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him. 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. 5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. 6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. 10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist.
We have here the story of Christ's
transfiguration; he had said that the Son of man should
shortly come in his kingdom, with which promise all the
three evangelists industriously connect this story; as if Christ's
transfiguration were intended for a specimen and an earnest of the
kingdom of Christ, and of that light and love of his, which therein
appears to his select and sanctified ones. Peter speaks of this as
the power and coming of our Lord Jesus (
When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements.
Now concerning Christ's transfiguration, observe,
I. The circumstances of it, which are here
noted,
1. The time; six days after he had
the solemn conference with his disciples,
2. The place; it was on top of a high
mountain apart. Christ chose a mountain, (1.) As a secret
place. He went apart; for though a city upon a hill can hardly be
hid, two or three persons upon a hill can hardly be found;
therefore their private oratories were commonly on mountains.
Christ chose a retired place to be transfigured in, because his
appearing publicly in his glory was not agreeable to his present
state; and thus he would show his humility, and teach us that
privacy much befriends our communion with God. Those that would
maintain intercourse with Heaven, must frequently withdraw from the
converse and business of this world; and they will find themselves
never less alone than when alone, for the Father is with them. (2.)
Though a sublime place, elevated above things below. Note, Those
that would have a transforming fellowship with God, must not only
retire, but ascend; lift up their hearts, and seek things
above. The call is, Come up hither,
3. The witnesses of it. He took with him
Peter and James and John. (1.) He took three, a competent number to
testify what they should see; for out of the mouth of two or
three witnesses shall every word be established. Christ makes
his appearances certain enough, but not too common; not to all
the people, but to witnesses (
II. The manner of it (
The great truth which we declare, is, that
God is light (
Now his transfiguration appeared in two things:
1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud.
2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it.
III. The companions of it. He will come, at
last, with ten thousands of his saints; and, as a specimen
of that, there now appeared unto them Moses and Elias talking
with him,
IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke for the rest; Lord, it is good for us to be here. Peter here expresses,
1. The delight they had in this converse;
Lord, it is good to be here. Though upon a high mountain,
which we may suppose rough and unpleasant, bleak and cold, yet
it is good to be here. He speaks the sense of his
fellow-disciples; It is good not only for me, but for
us. He did not covet to monopolize this favour, but gladly
takes them in. He saith this to Christ. Pious and devout affections
love to pour out themselves before the Lord Jesus. The soul that
loves Christ, and loves to be with him, loves to go and tell him
so; Lord, it is good for us to be here. This intimates a
thankful acknowledgment of his kindness in admitting them to this
favour. Note, Communion with Christ is the delight of Christians.
All the disciples of the Lord Jesus reckon it is good for them to
be with him in the holy mount. It is good to be here where Christ
is, and whither he brings us along with him by his appointment; it
is good to be here, retired and alone with Christ; to be here,
where we may behold the beauty of the Lord Jesus,
2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion.
(1.) Here was a zeal for this converse with
heavenly things, a laudable complacency in the sight they had of
Christ's glory. Note, Those that by faith behold the beauty of
the Lord in his house, cannot but desire to dwell there all
the days of their life. It is good having a nail in God's holy
place (
It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no.
(2.) Yet in this zeal he betrayed a great
deal of weakness and ignorance. What need had Moses and Elias of
tabernacles? They belonged to that blessed world, where they
hunger no more, nor doth the sun light upon them. Christ had
lately foretold his sufferings, and bidden his disciples expect the
like; Peter forgets this, or, to prevent it, will needs be building
tabernacles in the mount of glory, out of the way of trouble. Still
he harps upon, Master, spare thyself, though he had been so
lately checked for it. Note, There is a proneness in good men to
expect the crown without the cross. Peter was for laying hold of
this as the prize, though he had not yet fought his fight, nor
finished his course, as those other disciples,
Yet it is some excuse for the incongruity
of Peter's proposal, not only that he knew not what he said
(
Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience.
V. The glorious testimony which God the
Father gave to our Lord Jesus, in which he received from him
honour and glory (
Now concerning this testimony from heaven to Christ, observe.
1. How it came, and in what manner it was introduced.
(1.) There was a cloud. We find often in
the Old Testament, that a cloud was the visible token of God's
presence; he came down upon mount Sinai in a cloud (
(2.) It was a bright cloud. Under the law
it was commonly a thick and dark cloud that God made the token of
his presence; he came down upon mount Sinai in a thick cloud
(
(3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them.
(4.) There came a voice out of the
cloud, and it was the voice of God, who now, as of old,
spake in the cloudy pillar,
2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have,
(1.) The great gospel mystery revealed;
This is my beloved Son, in whom I am well pleased. This was
the very same that was spoken from heaven at his baptism (
This repetition of the same voice that came
from heaven at his baptism was no vain repetition; but, like the
doubling of Pharaoh's dream, was to show the thing was established.
What God hath thus spoken once, yea twice, no doubt he will stand
to, and he expects we should take notice of it. It was spoken at
his baptism, because then he was entering upon his temptation, and
his public ministry; and now it was repeated, because he was
entering upon his sufferings, which are to be dated from hence; for
now, and not before, he began to foretel them, and immediately
after his transfiguration it is said (
(2.) The great gospel duty required, and it
is the condition of our benefit by Christ; Hear ye him. God
is well pleased with none in Christ but those that hear him. It is
not enough to give him the hearing (what will that avail us?) but
we must hear him and believe him, as the great Prophet and Teacher;
hear him, and be ruled by him, as the great Prince and Lawgiver;
hear him, and heed him. Whoever would know the mind of God, must
hearken to Jesus Christ; for by him God has in these last days
spoken to us. This voice from heaven has made all the sayings of
Christ as authentic as if they had been thus spoken out of a cloud.
God does here, as it were, turn us over to Christ for all the
revelations of his mind; and it refers to that prediction
concerning the Prophet God would raise up like unto Moses
(
Christ now appeared in glory; and the more
we see of Christ's glory, the more cause we shall see to hearken to
him: but the disciples were gazing on that glory of his which they
saw; they are therefore bid not to look at him, but to hear him.
Their sight of his glory was soon intercepted by the cloud, but
their business was to hear him. We walk by faith, which
comes by hearing, not by sight,
Moses and Elias were now with him; the law
and the prophets; hitherto it was said, Hear them,
IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them.
1. The disciples fell on their faces,
and were sore afraid. The greatness of the light, and the
surprise of it, might have a natural influence upon them, to
dispirit them. But that was not all, ever since man sinned, and
heard God's voice in the garden, extraordinary appearances of God
have ever been terrible to man, who, knowing he has no reason to
expect any good, has been afraid to hear any thing immediately from
God. Note, even then when fair weather comes out of the
secret place, yet with God is terrible majesty,
2. Christ graciously raised them up with
abundance of tenderness. Note, The glories and advancements of our
Lord Jesus do not at all lessen his regard to, and concern for, his
people that are compassed about with infirmity. It is comfortable
to think, that now, in his exalted state, he has a compassion for,
and condescends to, the meanest true believer. Observe here, (1.).
What he did; he came, and touched them. His approaches
banished their fears; and when they apprehended that they were
apprehended of Christ, there needed no more to make them easy.
Christ laid his right hand upon John is a like case, and upon
Daniel,
VII. The disappearing of the vision
(
VIII. The discourse between Christ and his
disciples as they came down from the mountain,
Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again 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.
2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time.
Here is, (1.) The charge that Christ gave
the disciples to keep the vision very private for the present
(
(2.) An objection which the disciples made
against something Christ had said (
(3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given.
[1.] Christ allows the prediction
(
[2.] He asserts the accomplishment. The
scribes say true, that Elias is come,
Because they knew him not, they have
done to him whatsoever they listed; if they had known, they
would not have crucified Christ, or beheaded John,
(4.) The disciples' satisfaction in
Christ's reply to their objection (
14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. 19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out but by prayer and fasting.
We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe,
I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with.
Two things the father of the child complains of.
1. The distress of his child (
2. The disappointment of his expectation
from the disciples (
II. The rebukes that Christ gave to the people first, and then to the devil.
1. He chid those about him (
Two things he upbraids them with. (1.) His
presence with them so long; "How long shall I be with you?
Will you always need my bodily presence, and never come to such
maturity as to be fit to be left, the people to the conduct of the
disciples, and the disciples to the conduct of the Spirit and of
their commission? Must the child be always carried, and will it
never learn to go alone?" (2.) His patience with them so long;
How long shall I suffer you? Note, [1.] The faithlessness
and perverseness of those who enjoy the means of grace are a great
grief to the Lord Jesus. Thus did he suffer the manners of Israel
of old,
2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness.
See here an emblem of Christ's undertaking as our Redeemer.
(1.) He breaks the power of Satan
(
(2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their 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, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there.
III. Christ's discourse with his disciples hereupon.
1. They ask the reason why they could not
cast out the devil at this time (
2. Christ gives them two reasons why they failed.
(1.) It was because of their
unbelief,
Our Lord Jesus takes this occasion to show
them the power of faith, that they might not be defective in that,
another time, as they were now; If ye have faith as a grain of
mustard-seed, ye shall do wonders,
If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon.
(2.) Because there was something in the
kind of the malady, which rendered the cure more than ordinarily
difficult (
22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: 23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
Christ here foretels his own sufferings; he
began to do it before (
1. What he foretold concerning himself—that he should be betrayed and killed. He perfectly knew, before, all things that should come to him, and yet undertook the work of our redemption, which greatly commends his love; nay, his clear foresight of them was a kind of ante-passion, had not his love to man made all easy to him.
(1.) He tells them that he should be
betrayed into the hands of men. He shall be delivered up
(so it might be read and understood of his Father's delivering him
up by his determined counsel and fore-knowledge,
(2.) That they should kill him; nothing less than that would satisfy their rage; it was his blood, his precious blood, that they thirsted after. This is the heir, come, let us kill him. Nothing less would satisfy God's justice, and answer his undertaking; if he be a Sacrifice of atonement, he must be killed; without blood no remission.
(3.) That he shall be raised again the third day. Still, when he spoke of his death, he gave a hint of his resurrection, the joy set before him, in the prospect of which he endured the cross, and despised the shame. This was an encouragement, not only to him, but to his disciples; for if he rise the third day, his absence from them will not be long, and his return to them will be glorious.
2. How the disciples received this; They
were exceedingly sorry. Herein appeared their love to their
Master's person, but with all their ignorance and mistake
concerning his undertaking. Peter indeed durst not say any thing
against it, as he had done before (
24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
We have here an account of Christ's paying tribute.
I. Observe how it was demanded,
1. The tribute demanded was not any civil
payment to the Roman powers, that was strictly exacted by the
publicans, but the church-duties, the half shekel, about fifteen
pence, which were required from every person or the service of the
temple, and the defraying of the expenses of the worship there; it
is called a ransom for the soul,
2. The demand was very modest; the
collectors stood in such awe of Christ, because of his mighty
works, that they durst not speak to him about it, but applied
themselves to Peter, whose house was in Capernaum, and probably in
his house Christ lodged; he therefore was fittest to be spoken to
as the housekeeper, and they presumed he knew his Master's mind.
Their question is, Doth not your master pay tribute? Some
think that they sought an occasion against him, designing, if he
refused, to represent him as disaffected to the temple-service, and
his followers as lawless people, that would pay neither toll,
tribute, nor custom,
Peter presently his word for his Master;
"Yes, certainly; my Master pays tribute; it is his
principle and practice; you need not fear moving it to him." (1.)
He was made under the law (
II. How it was disputed (
Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other.
2. He applies this to himself; Then are
the children free. Christ is the Son of God, and Heir of all
things; the temple is his temple (
III. How it was paid, notwithstanding,
1. For what reason Christ waived his
privilege, and paid this tribute, though he was entitled to an
exemption—Lest we should offend them. Few knew, as Peter
did, that he was the Son of God; and it would have been a
diminution to the honour of that great truth, which was yet a
secret, to advance it now, to serve such a purpose as this.
Therefore Christ drops that argument, and considers, that if he
should refuse this payment, it would increase people's prejudice
against him and his doctrine, and alienate their affections from
him, and therefore he resolves to pay it. Note, Christian prudence
and humility teach us, in many cases, to recede from our right,
rather than give offence by insisting upon it. We must never
decline our duty for fear of giving offence (Christ's preaching and
miracles offended them, yet he went on with him,
2. What course he took for the payment of
this tax; he furnished himself with money for it out of the mouth
of a fish (
(1.) The poverty of Christ; he had not
fifteen pence at command to pay his tax with, though he cured so
many that were diseased; it seems, he did all gratis; for our
sakes he became poor,
(2.) The power of Christ, in fetching money
out of a fish's mouth for this purpose. Whether his omnipotence put
it there, or his omniscience knew that it was there, it comes all
to one; it was an evidence of his divinity, and that he is Lord of
hosts. Those creatures that are most remote from man are at the
command of Christ, even the fishes of the sea are under his feet
(
[1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him.
[2.] The fish came up, with money in the
mouth of it, which represents to us the reward of obedience in
obedience. What work we do at Christ's command brings its own pay
along with it: In keeping God's commands, as well as
after keeping them, there is great reward,
[3.] The piece of money was just enough to
pay the tax for Christ and Peter. Thou shalt find a stater,
the value of a Jewish shekel, which would pay the poll-tax for two,
for it was half a shekel,
Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.
The gospels are, in short, a record of what Jesus
began both to do and to teach. In the foregoing chapter, we had an
account of his doings, in this, of his teachings; probably, not all
at the same time, in a continued discourse, but at several times,
upon divers occasions, here put together, as near akin. We have
here, I. Instructions concerning humility,
1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5 And whoso shall receive one such little child in my name receiveth me. 6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
As there never was a greater pattern of humility, so there never was a greater preacher of it, than Christ; he took all occasions to command it, to commend it, to his disciples and followers.
I. The occasion of this discourse
concerning humility was an unbecoming contest among the disciples
for precedency; they came to him, saying, among themselves
(for they were ashamed to ask him,
1. They suppose that all who have a place in that kingdom are great, for it is a kingdom of priests. Note, Those are truly great who are truly good; and they will appear so at last, when Christ shall own them as his, though ever so mean and poor in the world.
2. They suppose that there are degrees in this greatness. All the saints are honourable, but not all alike so; one star differs from another star in glory. All David's officers were not worthies, nor all his worthies of the first three.
3. They suppose it must be some of them, that must be prime ministers of state. To whom should King Jesus delight to do honour, but to them who had left all for him, and were now his companions in patience and tribulation?
4. They strive who it should be, each having some pretence or other to it. Peter was always the chief speaker, and already had the keys given him; he expects to be lord-chancellor, or lord-chamberlain of the household, and so to be the greatest. Judas had the bag, and therefore he expects to be lord-treasurer, which, though now he come last, he hopes, will then denominate him the greatest. Simon and Jude are nearly related to Christ, and they hope to take place of all the great officers of state, as princes of the blood. John is the beloved disciple, the favourite of the Prince, and therefore hopes to be the greatest. Andrew was first called, and why should not he be first preferred? Note, We are very apt to amuse and humour ourselves with foolish fancies of things that will never be.
II. The discourse itself, which is a just rebuke to the question, Who shall be greatest? We have abundant reason to think, that if Christ ever intended that Peter and his successors at Rome should be heads of the church, and his chief vicars on earth, having so fair an occasion given him, he would now have let his disciples know it; but so far is he from this, that his answer disallows and condemns the thing itself. Christ will not lodge such an authority or supremacy any where in his church; whoever pretend to it are usurpers; instead of settling any of the disciples in this dignity, he warns them all not to put in for it.
Christ here teacheth them to be humble,
1. By a sign (
2. By a sermon upon this sign; in which he shows them and us,
(1.) The necessity of humility,
[1.] What it is that he requires and insists upon.
First, "You must be converted, you
must be of another mind, and in another frame and temper, must have
other thoughts, both of yourselves and of the kingdom of heaven,
before you be fit for a place in it. The pride, ambition, and
affectation of honour and dominion, which appear in you, must be
repented of, mortified, and reformed, and you must come to
yourselves." Note, Besides the first conversion of a soul from a
state of nature to a state of grace, there are after-conversions
from particular paths of backsliding, which are equally necessary
to salvation. Every step out of the way by sin, must be a step into
it again by repentance. When Peter repented of his denying his
Master, he was converted. Secondly, You must become as
little children. Note, Converting grace makes us like little
children, not foolish as children (
[2.] What stress he lays upon this; Without
this, you shall not enter into the kingdom of heaven. Note,
Disciples of Christ have need to be kept in awe by threatenings,
that they may fear lest they seem to come short,
(2.) He shows the honour and advancement
that attend humility (
(3.) The special care Christ takes for those that are humble; he espouses their cause, protects them, interests himself in their concerns, and will see that they are not wronged, without being righted.
Those that thus humble themselves will be afraid,
[1.] That nobody will receive them; but
(
[2.] They will be afraid that every body
will abuse them; the basest men delight to trample upon the humble;
Vexat censura columbas—Censure pounces on doves. This
objection he obviates (
Observe, First, The crime supposed;
offending one of these little ones that believe in Christ.
Their believing in Christ, though they be little ones, unites them
to him, and interests him in their cause, so that, as they partake
of the benefit of his sufferings, he also partakes in the wrong of
theirs. Even the little ones that believe have the same privileges
with the great ones, for they have all obtained like precious
faith. There are those that offend these little ones, by drawing
them to sin (
Secondly, The punishment of this
crime; intimated in that word, Better for him that he were
drowned in the depth of the sea. The sin is so heinous, and the
ruin proportionably so great, that he had better undergo the sorest
punishments inflicted on the worst of malefactors, which can only
kill the body. Note, 1. Hell is worse than the depth of the sea;
for it is a bottomless pit, and it is a burning lake. The depth of
the sea is only killing, but hell is tormenting. We meet with one
that had comfort in the depth of the sea, it was Jonah (
7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. 10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. 11 For the Son of man is come to save that which was lost. 12 How think ye? if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
Our Savior here speaks of offences, or scandals,
I. In general,
(1.) That they were certain things; It
must needs be, that offences come. When we are sure there is
danger, we should be the better armed. Not that Christ's word
necessitates any man to offend, but it is a prediction upon a view
of the causes; considering the subtlety and malice of Satan, the
weakness and depravity of men's hearts, and the foolishness that is
found there, it is morally impossible but that there should be
offences; and God has determined to permit them for wise and holy
ends, that both they which are perfect, and they which are not,
may be made manifest. See
(2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences:
[1.] A woe to the careless and unguarded,
to whom the offence is given; Woe to the world because of
offences. The obstructions and oppositions given to faith and
holiness in all places are the bane and plague of mankind, and the
ruin of thousands. This present world is an evil world, it is so
full of offences, of sins, and snares, and sorrows; a dangerous
road we travel, full of stumbling-blocks, precipices, and false
guides. Woe to the world. As for those whom God hath chosen and
called out of the world, and delivered from it, they are preserved
by the power of God from the prejudice of these offences, are
helped over all these stones of stumbling. They that love God's
law have great peace, and nothing shall offend them,
[2.] A woe to the wicked, who wilfully give
the offence; But woe to that man by whom the offence comes.
Though it must needs be, that the offence will come, that will be
no excuse for the offenders. Note, Though God makes the sins of
sinners to serve his purposes, that will not secure them from his
wrath; and the guilt will be laid at the door of those who give the
offence, though they also fall under a woe who take it. Note, They
who any way hinder the salvation of others, will find their own
condemnation the more intolerable, like Jeroboam, who sinned,
and made Israel to sin. This woe is the moral of that judicial
law (
II. In particular, Christ here speaks of offences given,
1. By us to ourselves, which is expressed
by our hand or foot offending us; in such a case, it must be cut
off,
(1.) What it is that is here enjoined. We
must part with an eye, or a hand, or a foot,
that is, that, whatever it is, which is dear to us, when it proves
unavoidably an occasion of sin to us. Note, [1.] Many prevailing
temptations to sin arise from within ourselves; our own eyes and
hands offend us; if there were never a devil to tempt us, we should
be drawn away of our own lust: nay, those things which in
themselves are good, and may be used as instruments of good, even
those, through the corruptions of our hearts, prove snares to us,
incline us to sin, and hinder us in duty. [2.] In such a case, we
must, as far as lawfully we may, part with that which we cannot
keep without being entangled in sin by it. First, It is
certain, the inward lust must be mortified, though it be dear to us
as an eye, or a hand. The flesh, with its affections and lusts,
must be mortified,
(2.) Upon what inducement this is required;
It is better for thee to enter into life maimed, than, having
two hands, to be cast into hell. The argument is taken from the
future state, from heaven and hell; thence are fetched the most
cogent dissuasives from sin. The argument is the same with that of
the apostle,
1. Concerning offences given by us to
others, especially Christ's little ones, which we are here charged
to take heed of, pursuant to what he had said,
(1.) The caution itself; Take heed that
ye despise not one of these little ones. This is spoken to the
disciples. As Christ will be displeased with enemies of his church,
if they wrong any of the members of it, even the least, so he will
be displeased with the great ones of the church, if they despise
the little ones of it. "You that are striving who shall be
greatest, take heed lest in this contest you despise the little
ones." We may understand it literally of little children; of them
Christ was speaking,
[1.] We must not despise them, not think
meanly of them, as lambs despised,
[2.] We must take heed that we do not despise them; we must be afraid of the sin, and be very cautious what we say and do, lest we should through inadvertency give offence to Christ's little ones, lest we put contempt upon them, without being aware of it. There were those that hated them, and cast them out, and yet said, Let the Lord be glorified. And we must be afraid of the punishment; "Take heed of despising them, for it is at your peril if you do."
(2.) The reasons to enforce the caution. We must not look upon these little ones as contemptible, because really they are considerable. Let not earth despise those whom heaven respects; let those be looked upon by us with respect, as his favourites. To prove that the little ones which believe in Christ are worthy to be respected, consider,
[1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his word, who came from heaven to let us know what is done there by the world of angels. Two things he lets us know concerning them,
First, That they are the little
ones' angels. God's angels are theirs; for all his is ours, if we
be Christ's.
Secondly, That they always behold
the face of the Father in heaven. This bespeaks, 1. The angels'
continual felicity and honour. The happiness of heaven consists in
the vision of God, seeing him face to face as he is, beholding his
beauty; this the angels have without interruption; when they are
ministering to us on earth, yet even then by contemplation they
behold the face of God, for they are full of eyes within.
Gabriel, when speaking to Zecharias, yet stands in the presence of
God,
[2.] The gracious design of Christ
concerning them (
[3.] The tender regard which our heavenly
Father has to these little ones, and his concern for their welfare.
This is illustrated by a comparison,
Here is, First, The comparison,
Secondly, The application of this
comparison (
Observe, Christ called God,
15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.
Christ, having cautioned his disciples not to give offence, comes next to direct them what they must do in case of offences given them; which may be understood either of personal injuries, and then these directions are intended for the preserving of the peace of the church; or of public scandals, and then they are intended for the preserving of the purity and beauty of the church. Let us consider it both ways.
I. Let us apply it to the quarrels that
happen, upon any account, among Christians. If thy brother trespass
against thee, by grieving thy soul (
1. Go, and tell him his fault between
thee and him alone. Let this be compared with, and explained
by,
2. "If he will not hear thee, if he will not own himself in a fault, nor come to an agreement, yet do not despair, but try what he will say to it, if thou take one or two or more, not only to be witnesses of what passes, but to reason the case further with him; he will be the more likely to hearken to them because they are disinterested; and if reason will rule him, the word of reason in the mouth of two or three witnesses will be better spoken to him" (Plus vident oculi quam oculus—Many eyes see more than one), "and more regarded by him, and perhaps it will influence him to acknowledge his error, and to say, I repent."
3. "If he shall neglect to hear
them, and will not refer the matter to their arbitration, then
tell it to the church, to the ministers, elders, or other
officers, or the most considerable persons in the congregation you
belong to, make them the referees to accommodate the matter, and do
not presently appeal to the magistrate, or fetch a writ for him."
This is fully explained by the apostle (
4. "If he will not hear the church, will not stand to their award, but persists in the wrong he has done thee, and proceeds to do thee further wrong, let him be to thee as a heathen man, and a publican; take the benefit of the law against him, but let that always be the last remedy; appeal not to the courts of justice till thou hast first tried all other means to compromise the matter in variance. Or thou mayest, if thou wilt, break off thy friendship and familiarity with him; though thou must by no means study revenge, yet thou mayest choose whether thou wilt have any dealings with him, at least, in such a way as may give him an opportunity of doing the like again. Thou wouldest have healed him, wouldest have preserved his friendship, but he would not, and so has forfeited it." If a man cheat and abuse me once, it is his fault; if twice, it is my own.
II. Let us apply it to scandalous sins, which are an offence to the little ones, of bad example to those that are weak and pliable, and of great grief to those that are weak and timorous. Christ, having taught us to indulge the weakness of our brethren, here cautions us not to indulge their wickedness under pretence of that. Christ, designing to erect a church for himself in the world, here took care for the preservation, 1. Of its purity, that it might have an expulsive faculty, a power to cleanse and clear itself, like a fountain of living waters, which is necessary as long as the net of the gospel brings up both good fish and bad. 2. Of its peace and order, that every member may know his place and duty, and the purity of it may be preserved in a regular way and not tumultuously. Now let us see,
(1.) What is the case supposed? If thy
brother trespass against thee. [1.] "The offender is a brother,
one that is in Christian communion, that is baptized, that hears
the word, and prays with thee, with whom thou joinest in the
worship of God, statedly or occasionally." Note, Church discipline
is for church members. Them that are without God judges,
(2.) What is to be done in this case. We have here,
[1.] The rules prescribed,
First, "Go and tell him his fault between thee and him alone. Do not stay till he comes to thee, but go to him, as the physician visits the patient, and the shepherd goes after the lost sheep." Note, We should think no pains too much to take for the recovering of a sinner to repentance. "Tell him his fault, remind him of what he has done, and of the evil of it, show him his abominations." Note, People are loth to see their faults, and have need to be told of them. Though the fact is plain, and the fault too, yet they must be put together with application. Great sins often amuse conscience, and for the present stupify and silence it; and there is need of help to awaken it. David's own heart smote him, when he had cut off Saul's skirt, and when he had numbered the people; but (which is very strange) we do not find that it smote him in the matter of Uriah, till Nathan told him, Thou art the man.
"Tell him his fault, elenxon auton—argue the case with him" (so the word signifies); "and do it with reason and argument, not with passion." Where the fault is plain and great, the person proper for us to deal with, and we have an opportunity for it, and there is no apparent danger of doing more hurt than good, we must with meekness and faithfulness tell people of what is amiss in them. Christian reproof is an ordinance of Christ for the bringing of sinners to repentance, and must be managed as an ordinance. "Let the reproof be private, between thee and him alone; that it may appear you seek not his reproach, but his repentance." Note, It is a good rule, which should ordinarily be observed among Christians, not to speak of our brethren's faults to others, till we have first spoken of them to themselves, this would make less reproaching and more reproving; that is, less sin committed, and more duty done. It will be likely to work upon an offender, when he sees his reprover concerned not only for his salvation, in telling him his fault, but for his reputation in telling him of it privately.
"If he shall hear thee"—that is,
"heed thee—if he be wrought upon by the reproof, it is well,
thou hast gained thy brother; thou hast helped to save him
from sin and ruin, and it will be thy credit and comfort,"
Secondly, If that doth not prevail,
then take with thee one or two more,
"Take with thee one or two more; 1.
To assist thee; they may speak some pertinent convincing word which
thou didst not think of, and may manage the matter with more
prudence than thou didst." note, Christians should see their need
of help in doing good, and pray in the aid one of another; as in
other things, so in giving reproofs, that the duty may be done, and
may be done well. 2. "To affect him; he will be the more likely to
be humbled for his fault, when he sees it witnessed against by
two or three."
Thirdly, If he neglect to hear them,
and will not be humbled, then tell it to the church,
Tell it to the church. It is a
thousand pities that this appointment of Christ, which was designed
to end differences, and remove offences, should itself be so much a
matter of debate, and occasion differences and offences, through
the corruption of men's hearts. What church must be told—is the
great question. The civil magistrate, say some; The Jewish
sanhedrim then in being, say others; but by what follows,
Fourthly, "If he neglect to hear the
church, if he slight the admonition, and will neither be
ashamed of his faults, nor amend them, let him be unto thee as a
heathen man and publican; let him be cast out of the communion
of the church, secluded from special ordinances, degraded from the
dignity of a church member, let him be put under disgrace, and let
the members of the society be warned to withdraw from him, that he
may be ashamed of his sin, and they may not be infected by it, or
made chargeable with it." Those who put contempt on the orders and
rules of a society, and bring reproach upon it, forfeit the honours
and privileges of it, and are justly laid aside till they repent
and submit, and reconcile themselves to it again. Christ has
appointed this method for the vindicating of the church's honour,
the preserving of its purity, and the conviction and reformation of
those that are scandalous. But observe, he doth not say, "Let him
be to thee as a devil or damned spirit, as one whose case is
desperate," but "as a heathen and a publican, as one in a capacity
of being restored and received in again. Count him not as an enemy,
but admonish him as a brother." The directions given to the church
of Corinth concerning the incestuous person, agree with the rules
here; he must be taken away from among them (
[2.] Here is a warrant signed for the
ratification of all the church's proceedings according to these
rules,
First, In their sentence of
suspension; Whatsoever ye shall bind on earth shall be bound in
heaven. If the censures of the church duly follow the
institution of Christ, his judgments will follow the censures of
the church, his spiritual judgments, which are the sorest of all
other, such as the rejected Jews fell under (
Secondly, In their sentence of
absolution; Whatsoever ye shall loose on earth shall be loosed
in heaven. Note, 1. No church censures bind so fast, but that,
upon the sinner's repentance and reformation, they may and must be
loosed again. Sufficient is the punishment which has attained its
end, and the offender must then be forgiven and comforted,
Now it is a great honour which Christ here puts upon the church, that he will condescend not only to take cognizance of their sentences, but to confirm them; and in the following verses we have two things laid down as ground of this.
(1.) God's readiness to answer the church's
prayers (
[1.] In general, to all the requests of the
faithful praying seed of Jacob; they shall not seek God's face
in vain. Many promises we have in scripture of a gracious
answer to the prayers of faith, but this gives a particular
encouragement to the joint-prayer; "the requests which two of you
agree in, much more which many agree in." No law of heaven limits
the number of petitioners. Note, Christ has been pleased to put an
honour upon, and to allow a special efficacy in, the joint-prayers
of the faithful, and the common supplications they make to God. If
they join in the same prayer, if they meet by appointment to come
together to the throne of grace on some special errand, or, though
at a distance, agree in some particular matter of prayer, they
shall speed well. Besides the general regard God has to the prayers
of the saints, he is particularly pleased with their union and
communion in those prayers. See
[2.] In particular, to those requests that
are put up to God about binding and loosing; to which this promise
seems more especially to refer. Observe, First, That the
power of church discipline is not here lodged in the hand of a
single person, but two, at least, are supposed to be concerned in
it. When the incestuous Corinthian was to be cast out, the church
was gathered together (
(2.) The presence of Christ in the
assemblies of Christians,
[1.] They are hereby appointed; the church
of Christ in the world exists most visibly in religious assemblies;
it is the will of Christ that these should be set up, and kept up,
for the honour of God, the edification of men, and the preserving
of a face of religion upon the world. When God intends special
answers to prayer, he calls for a solemn assembly,
[2.] They are hereby directed to gather
together in Christ's name. In the exercise of church discipline,
they must come together in the name of Christ,
[3.] They are hereby encouraged with an
assurance of the presence of Christ; There am I in the midst of
them. By his common presence he is in all places, as God; but
this is a promise of his special presence. Where his saints are,
his sanctuary is, and there he will dwell; it is his rest
(
Though but two or three are met together, Christ is among them; this is an encouragement to the meeting of a few, when it is either, First, of choice. Besides the secret worship performed by particular persons, and the public services of the whole congregation, there may be occasion sometimes for two or three to come together, either for mutual assistance in conference or joint assistance in prayer, not in contempt of public worship, but in concurrence with it; there Christ will be present. Or, Secondly, By constraint; when there are not more than two or three to come together, or, if there be, they dare not, for fear of the Jews, yet Christ will be in the midst of them, for it is not the multitude, but the faith and sincere devotion, of the worshippers, that invites the presence of Christ; and though there be but two or three, the smallest number that can be, yet, if Christ make one among them, who is the principal one, their meeting is as honourable and comfortable as if they were two or three thousand.
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
This part of the discourse concerning offences is certainly to be understood of personal wrongs, which is in our power to forgive. Now observe,
I. Peter's question concerning this matter
(
1. He takes it for granted that he must
forgive; Christ had before taught his disciples this lesson
(
2. He thinks it is a great matter to
forgive till seven times; he means not seven times a day, as
Christ said (
II. Christ's direct answer to Peter's
question; I say not unto thee, Until seven times (he never
intended to set up any such bounds), but, Until seventy times
seven; a certain number for an indefinite one, but a great one.
Note, It does not look well for us to keep count of the offences
done against us by our brethren. There is something of ill-nature
in scoring up the injuries we forgive, as if we would allow
ourselves to be revenged when the measure is full. God keeps an
account (
III. A further discourse of our Saviour's, by way of parable, to show the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our trespasses, as we forgive them that trespass against us. Those, and those only, may expect to be forgiven of God, who forgive their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates 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 to his
servant who was indebted to him; he forgave him ten thousand
talents, out of pure compassion to him,
(1.) Every sin we commit is a debt to God; not like a debt to an equal, contracted by buying or borrowing, but to a superior; like a debt to a prince when a recognizance is forfeited, or a penalty incurred by a breech of the law or a breach of the peace; like the debt of a servant to his master, by withholding his service, wasting his lord's goods, breaking his indentures, and incurring the penalty. We are all debtors; we owe satisfaction, and are liable to the process of the law.
(2.) There is an account kept of these debts, and we must shortly be reckoned with for them. This king would take account of his servants. God now reckons with us by our own consciences; conscience is an auditor for God in the soul, to call us to account, and to account with us. One of the first questions that an awakened Christian asks, is, How much owest thou unto my Lord? And unless it be bribed, it will tell the truth, and not write fifty for a hundred. There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account.
(3.) The debt of sin is a very great debt;
and some are more in debt, by reason of sin, than others. When he
began to reckon, one of the first defaulters appeared to owe
ten thousand talents. There is no evading the enquiries of
divine justice; your sin will be sure to find you out. The debt was
ten thousand talents, a vast sum, amounting by computation to one
million eight hundred and seventy-five thousand pounds sterling; a
king's ransom or a kingdom's subsidy, more likely than a servant's
debt; see what our sins are, [1.] For the heinousness of their
nature; they are talents, the greatest denomination that ever was
used in the account of money or weight. Every sin is the load of a
talent, a talent of lead, this is wickedness,
(4.) The debt of sin is so great, that we
are not able to pay it; He had not to pay. Sinners are
insolvent debtors; the scripture, which concludes all under
sin, is a statute of bankruptcy against us all. Silver and gold
would not pay our debt,
(5.) If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction, Currat, lex—Let the sentence of the law be executed. The servant had contracted this debt by his wastefulness and wilfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin. [1.] To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners. [2.] Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied.
(6.) Convinced sinners cannot but humble
themselves before God, and pray for mercy. The servant,
under this charge, and this doom, fell down at the feet of
his royal master, and worshipped him; or, as some copies
read it, he besought him; his address was very submissive
and very importunate; Have patience with me, and I will pay thee
all,
But, [1.] He begs time; Have patience
with me. Patience and forbearance are a great favour, but it is
folly to think that these alone will save us; reprieves are not
pardons. Many are borne with, who are not thereby brought to
repentance (
[2.] He promises payment; Have
patience awhile, and I will pay thee all. Note, It is
the folly of many who are under convictions of sin, to imagine that
they can make God satisfaction for the wrong they have done him; as
those who, like a compounding bankrupt, would discharge the debt,
by giving their first-born for their transgressions
(
(7.) The God of infinite mercy is very
ready, out of pure compassion, to forgive the sins of those that
humble themselves before him (
2. The servant's unreasonable severity
toward his fellow-servant, notwithstanding his lord's clemency
toward him,
See here, (1.) How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Note, Offences done to men are nothing to those which are committed against God. Dishonours done to a man like ourselves are but as peace, motes, gnats; but dishonours done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbour, for that is also a sin against God; but therefore we should make light of our neighbour's wronging us, and not aggravate it, or study revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.
(2.) How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it be ever so cruel and unmerciful; but it will not hold. What needed all this violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. How lordly is this man's carriage, and yet how base and servile is his spirit! If he had been himself going to prison for his debt to his lord, his occasions would have been so pressing, that he might have had some pretence for going to this extremity in requiring his own; but frequently pride and malice prevail more to make men severe than the most urgent necessity would do.
(3.) How submissive the debtor was; His
fellow servant, though his equal, yet knowing how much he lay
at his mercy, fell down at his feet, and humbled himself to
him for this trifling debt, as much as he did to his lord for that
great debt; for the borrower is servant to the lender,
(4.) How implacable and furious the
creditor was (
(5.) How much concerned the rest of the
servants were; They were very sorry (
(6.) How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous (let a bear robbed of her whelps meet a man, rather than such a fool in his folly); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. 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's just resentment of the cruelty his servant was guilty of. If the servants took it so ill, much more would the master, whose compassions are infinitely above ours. Now observe here,
(1.) How he reproved his servant's cruelty
(
(2.) How he revoked his pardon and
cancelled the acquittance, so that the judgment against him revived
(
Lastly, Here is the application of
the whole parable, (
1. The duty of forgiving; we must from our hearts forgive. Note, We do not forgive our offending brother aright, nor acceptably, if we do not forgive from the heart; for that is it that God looks at. No malice must be harboured there, nor ill will to any person, one or another; no projects of revenge must be hatched there, nor desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seek the welfare even of those that have offended us.
2. The danger of not forgiving; So shall
your heavenly Father do. (1.) This is not intended to teach us
that God reverses his pardons to any, but that he denies them to
those that are unqualified for them, according to the tenour of the
gospel; though having seemed to be humbled, like Ahab, they thought
themselves, and others thought them, in a pardoned state, and they
made bold with the comfort of it. Intimations enough we have in
scripture of the forfeiture of pardons, for caution to the
presumptuous; and yet we have security enough of the continuance of
them, for comfort to those that are sincere, but timorous; that the
one may fear, and the other may hope. Those that do not forgive
their brother's trespasses, did never truly repent of their
own, nor ever truly believe the gospel; and therefore that which is
taken away is only what they seemed to have,
In this chapter, we have, I. Christ changing his
quarters, leaving Galilee, and coming into the coasts of Judea,
1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; 2 And great multitudes followed him; and he healed them there.
We have here an account of Christ's removal. Observe,
1. He left Galilee. There he had been
brought up, and had spent the greatest part of his life in that
remote despicable part of the country; it was only upon occasion of
the feasts, that he came up to Jerusalem, and manifested himself
there; and, we may suppose, that, having no constant residence
there when he did come, his preaching and miracles were the more
observable and acceptable. But it was an instance of his
humiliation, and in this, as in other things, he appeared in a mean
state, that he would go under the character of a Galilean, a
north-countryman, the least polite and refined part of the nation.
Most of Christ's sermons hitherto had been preached, and most of
his miracles wrought, in Galilee; but now, having finished these
sayings, he departed from Galilee, and it was his final
farewell; for (unless his passing through the midst of Samaria
and Galilee,
2. He came into the coasts of Judea, beyond Jordan, that they might have their day of visitation as well as Galilee, for they also belonged to the lost sheep of the house of Israel. But still Christ kept to those parts of Canaan that lay towards other nations: Galilee is called Galilee of the Gentiles; and the Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept within the confines of the Jewish nation, he had his eye upon the Gentiles, and his gospel was aiming and coming toward them.
3. Great multitudes followed him.
Where Shiloh is, there will the gathering of the people be.
The redeemed of the Lord are such as follow the Lamb
whithersoever he goes,
3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? 4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? 6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. 7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. 9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. 10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. 11 But he said unto them, All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
We have here the law of Christ in the case of divorce, occasioned, as some other declarations of his will, by a dispute with the Pharisees. So patiently did he endure the contradiction of sinners, that he turned it into instructions to his own disciples! Observe, here
I. The case proposed by the Pharisees
(
Their question is, Whether a man may put
away his wife for every cause. That it might be done for some
cause, even for that of fornication, was granted; but may it be
done, as now it commonly was done, by the looser sort of people,
for every cause; for any cause that a man shall think fit to
assign, though ever so frivolous; upon every dislike or
displeasure? The toleration, in this case, permitted it, in case
she found no favour in his eyes, because he hath found some
uncleanness in her,
II. Christ's answer to this question; though it was proposed to tempt him, yet, being a case of conscience, and a weighty one, he gave a full answer to it, not a direct one, but an effectual one; laying down such principles as undeniably prove that such arbitrary divorces as were then in use, which made the matrimonial bond so very precarious, were by no means lawful. Christ himself would not give the rule without a reason, nor lay down his judgment without scripture proof to support it. Now his argument is this; "If husband and wife are by the will and appointment of God joined together in the strictest and closest union, then they are not to be lightly, and upon every occasion, separated; if the vow be sacred, it cannot be easily untied." Now, to prove that there is such a union between man and wife, he urges three things.
1. The creation of Adam and Eve, concerning
which he appeals to their own knowledge of the scriptures; Have
ye not read? It is some advantage in arguing, to deal with
those that own, and have read, the scriptures; Ye have read
(but have not considered) that he which made them at the
beginning, made them male and female,
2. The fundamental law of marriage, which
is, that a man shall leave father and mother, and shall cleave
to his wife,
3. The nature of the marriage contract; it
is a union of persons; They twain shall be one flesh, so
that (
From hence he infers, What God hath
joined together, let not man put asunder. Note, (1.) Husband
and wife are of God's joining together;
synezeuxen—he hath yoked them together, so
the word is, and it is very significant. God himself instituted the
relation between husband and wife in the state of innocence.
Marriage and the sabbath are the most ancient of divine ordinances.
Though marriage be not peculiar to the church, but common to the
world, yet, being stamped with a divine institution, and here
ratified by our Lord Jesus, it ought to be managed after a godly
sort, and sanctified by the word of God, and prayer. A
conscientious regard to God in this ordinance would have a good
influence upon the duty, and consequently upon the comfort, of the
relation. (2.) Husband and wife, being joined together by the
ordinance of God, are not to be put asunder by any ordinance of
man. Let not man put them asunder; not the husband himself, nor any
one for him; not the magistrate, God never gave him authority to do
it. The God of Israel hath said, that he hateth putting
away,
III. An objection started by the Pharisees
against this; an objection not destitute of colour and plausibility
(
IV. Christ's answer to this objection, in which,
1. He rectifies their mistake concerning the law of Moses; they called it a command, Christ calls it but a permission, a toleration. Carnal hearts will take an ell if but an inch be given them. The law of Moses, in this case, was a political law, which God gave, as the Governor of that people; and it was for reasons of state, that divorces were tolerated. The strictness of the marriage union being the result, not of a natural, but of a positive law, the wisdom of God dispensed with divorces in some cases, without any impeachment of his holiness.
But Christ tells them there was a reason
for this toleration, not at all for their credit; It was because
of the hardness of your hearts, that you were permitted to
put away your wives. Moses complained of the people of
Israel in his time, that their hearts were hardened
(
2. He reduces them to the original
institution; But from the beginning it was not so. Note,
Corruptions that are crept into any ordinance of God must be purged
out by having recourse to the primitive institution. If the copy be
vicious, it must be examined and corrected by the original. Thus,
when St. Paul would redress the grievances in the church of Corinth
about the Lord's supper, he appealed to the appointment (
3. He settles the point by an express law;
I say unto you (
(1.) He allows divorce, in case of
adultery; the reason of the law against divorce being this, They
two shall be one flesh. If the wife play the harlot, and make
herself one flesh with an adulterer, the reason of the law ceases,
and so does the law. By the law of Moses adultery was punished with
death,
(2.) He disallows it in all other cases:
Whosoever puts away his wife, except for fornication, and
marries another, commits adultery. This is a direct answer to
their query, that it is not lawful. In this, as in other things,
gospel times are times of reformation,
The law of Moses allowing divorce for the
hardness of men's hearts, and the law of Christ forbidding it,
intimate, that Christians being under a dispensation of love and
liberty, tenderness of heart may justly be expected among them,
that they will not be hard-hearted, like Jews, for God has
called us to peace. There will be no occasion for divorces, if
we forbear one another, and forgive one another, in love, as
those that are, and hope to be, forgiven, and have found God not
forward to put us away,
V. Here is a suggestion of the disciples
against this law of Christ (
VI. Christ's answer to this suggestion
(
1. He allows it good for some not to marry;
He that is able to receive it, let him receive it. Christ
allowed what the disciples said, It is good not to marry;
not as an objection against the prohibition of divorce, as they
intended it, but as giving them a rule (perhaps no less unpleasing
to them), that they who have the gift of continence, and are not
under any necessity of marrying, do best if they continue single
(
2. He disallows it, as utterly mischievous, to forbid marriage, because all men cannot receive this saying; indeed few can, and therefore the crosses of the married state must be borne, rather than that men should run themselves into temptation, to avoid them; better marry than burn.
Christ speaks here of a twofold unaptness to marriage.
(1.) That which is a calamity by the providence of God; such as those labour under who are born eunuchs, or made so by men, who, being incapable of answering one great end of marriage, ought not to marry. But to that calamity let them oppose the opportunity that there is in the single state of serving God better, to balance it.
(2.) That which is a virtue by the grace of God; such is theirs who have made themselves eunuchs for the kingdom of heaven's sake. This is meant of an unaptness for marriage, not in body (which some, through mistake of this scripture, have foolishly and wickedly brought upon themselves), but in mind. Those have thus made themselves eunuchs who have attained a holy indifference to all the delights of the married state, have a fixed resolution, in the strength of God's grace, wholly to abstain from them; and by fasting, and other instances of mortification, have subdued all desires toward them. These are they that can receive this saying; and yet these are not to bind themselves by a vow that they will never marry, only that, in the mind they are now in, they purpose not to marry.
Now, [1.] This affection to the single
state must be given of God; for none can receive it, save they
to whom it is given. Note, Continence is a special gift of God
to some, and not to others; and when a man, in the single state,
finds by experience that he has this gift, he may determine with
himself, and (as the apostle speaks,
[2.] The single state must be chosen for the kingdom of heaven's sake; in those who resolve never to marry, only that they may save charges, or may gratify a morose selfish humour, or have a greater liberty to serve other lusts and pleasures, it is so far from being a virtue, that it is an ill-natured vice; but when it is for religion's sake, not as in itself a meritorious act (which papists make it), but only as a means to keep our minds more entire for, and more intent upon, the services of religion, and that, having no families to provide for, we may do the more works of charity, then it is approved and accepted of God. Note, That condition is best for us, and to be chosen and stuck to accordingly, which is best for our souls, and tends most to the preparing of us for, and the preserving of us to, the kingdom of heaven.
13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. 14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. 15 And he laid his hands on them, and departed thence.
We have here the welcome which Christ gave to some little children that were brought to him. Observe,
I. The faith of those that brought them.
How many they were, that were brought, we are not told; but they
were so little as to be taken up in arms, a year old, it may be, or
two at most. The account here given of it, is, that there were
brought unto him little children, that he should put his hands on
them, and pray,
They desired that he would put his hands on
them, and pray. Imposition of hands was a ceremony used especially
in paternal blessings; Jacob used it when he blessed and adopted
the sons of Joseph,
II. The fault of the disciples in rebuking them. They discountenanced the address as vain and frivolous, and reproved them that made it as impertinent and troublesome. Either they thought it below their Master to take notice of little children, except any thing in particular ailed them; or, they thought he had toil enough with his other work, and would not have him diverted from it; or, they thought if such an address as this were encouraged, all the country would bring their children to him, and they should never see an end of it. Note, 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 enquiries after Christ, though they are but weak. If he do not break the bruised reed, we should not. Those that seek unto Christ, must not think it strange if they meet with opposition and rebuke, even from good men, who think they know the mind of Christ better than they do.
III. The favour of our Lord Jesus. See how he carried it here.
1. He rebuked the disciples (
2. He received the little children,
and did as he was desired; he laid his hands on them, that
is, he blessed them. The strongest believer lives not so
much by apprehending Christ as by being apprehended of him
(
Methinks it has something observable in it,
that, when he had done this, he departed thence,
16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. 18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.
Here is an account of what passed between
Christ and a hopeful young gentleman that addressed himself to him
upon a serious errand; he said to be a young man (
Now concerning this young gentleman, we are told how fair he bid for heaven and came short.
I. How fair he bid for heaven, and how kindly and tenderly Christ treated him, in favour to good beginnings. Here is,
1. The gentleman's serious address to Jesus
Christ (
(1.) He gives Christ an honourable title, Good Master—Didaskale agathe. It signifies not a ruling, but a teaching Master. His calling him Master, bespeaks his submissiveness, and willingness to be taught; and good Master, his affection and peculiar respect to the Teacher, like that of Nicodemus, Thou art a Teacher come from God. We read not of any that addressed themselves to Christ more respectfully than that Master in Israel and this ruler. It is a good thing when men's quality and dignity increase their civility and courtesy. It was gentleman-like to give this title of respect to Christ, notwithstanding the present meanness of his appearance. It was not usual among the Jews to accost their teachers with the title of good; and therefore this bespeaks the uncommon respect he had for Christ. Note, Jesus Christ is a good Master, the best of teachers; none teaches like him; he is distinguished for his goodness, for he can have compassion on the ignorant; he is meek and lowly in heart.
(2.) He comes to him upon an errand of
importance (none could be more so), and he came not to tempt him,
but sincerely desiring to be taught by him. His question is,
What good thing shall I do, that I may have eternal life? By
this it appears, [1.] That he had a firm belief of eternal life; he
was no Sadducee. He was convinced that there is a happiness
prepared for those in the other world, who are prepared for it in
this world. [2.] That he was concerned to make it sure to himself
that he should live eternally, and was desirous of that life more
than any of the delights of this life. It was a rare thing for one
of his age and quality to appear so much in care about another
world. The rich are apt to think it below them to make such an
enquiry as this; and young people think it time enough yet; but
here was a young man, and a rich man, solicitous about his soul and
eternity. [3.] That he was sensible something must be done, some
good thing, for the attainment of this happiness. It is by
patient continuance in well-doing that we seek for
immortality,
2. The encouragement that Jesus Christ gave
to this address. It is not his manner to send any away without an
answer, that come to him on such an errand, for nothing pleases him
more,
(1.) He tenderly assists his faith; for,
doubtless, he did not mean it for a reproof, when he said, Why
callest thou me good? But he would seem to find that faith in
what he said, when he called him good Master, which the
gentleman perhaps was not conscious to himself of; he intended no
more than to own and honour him as a good man, but Christ would
lead him to own and honour him as a good God; for there is none
good but one, that is God. Note, As Christ is graciously ready
to make the best that he can of what is said or done amiss; so he
is ready to make the most that can be of what is well said and well
done. His constructions are often better than our intentions; as in
that, "I was hungry, and you gave me meat, though you little
thought it was to me." Christ will have this young man either know
him to be God, or not call him good; to teach us to transfer
to God all the praise that is at any time given to us. Do any call
us good? Let us tell them all goodness is from God, and
therefore not to us, but to him give glory. All crowns must lie
before his throne. Note, God only is good, and there is none
essentially, originally, and unchangeably, good, but God only. His
goodness is of and from himself, and all the goodness in the
creature is from him; he is the Fountain of goodness, and whatever
the streams are, all the springs are in him,
(2.) He plainly directs his practice, in answer to his question. He started that thought of his being good, and therefore God, but did not stay upon it, lest he should seem to divert from, and so to drop, the main question, as many do in needless disputes and strifes of words. Now Christ's answer is, in short, this, If thou wilt enter into life, keep the commandments.
[1.] The end proposed is, entering into
life. The young man, in his question, spoke of eternal life.
Christ, in his answer, speaks of life; to teach us, that
eternal life is the only true life. The words concerning that are
the words of this life,
[2.] The way prescribed is, keeping the
commandments. Note, Keeping the commandments of God, according as
they are revealed and made known to us, is the only way to life and
salvation; and sincerity herein is accepted through Christ as our
gospel perfection, provision being made of pardon, upon repentance,
wherein we come short. Through Christ we are delivered from the
condemning power of the law, but the commanding power of it is
lodged in the hand of the Mediator, and under that, in that hand,
we still are under the law to Christ (
[3.] At his further instance and request,
he mentions some particular commandments which he must keep
(
In answer to this, Christ specifies
several, especially the commandments of the second table.
First, That which concerns our own and our neighbour's life;
Thou shalt do no murder. Secondly, Our own and our
neighbour's chastity, which should be as dear to us as life itself;
Thou shalt not commit adultery. Thirdly, Our own and our
neighbour's wealth and outward estate, as hedged about by the law
of property; Thou shalt not steal. Fourthly, That which
concerns truth, and our own and our neighbour's good name; Thou
shalt not bear false witness, neither for thyself, nor
against thy neighbour; for so it is here left at large.
Fifthly, That which concerns the duties of particular
relations; Honour thy father and mother. Sixthly, That
comprehensive law of love, which is the spring and summary of all
these duties, whence they all flow, on which they are all founded,
and in which they are all fulfilled; Thou shalt love thy
neighbour as thyself (
Our Saviour here specifies second-table
duties only; not as if the first were of less account, but, 1.
Because they that now sat in Moses's seat, either wholly neglected,
or greatly corrupted, these precepts in their preaching. While they
pressed the tithing of mint, anise, and cummin,—judgment, and
mercy, and faith, the summary of second-table duties, were
overlooked,
II. See here how he came short, though he bid thus fair, and wherein he failed; he failed by two things.
1. By pride, and a vain conceit of his own
merit and strength; this is the ruin of thousands, who keep
themselves miserable by fancying themselves happy. When Christ told
him what commandments he must keep, he answered very scornfully,
All these things have I kept from my youth up,
Now, (1.) According as he understood the
law, as prohibiting only the outward acts of sin, I am apt to think
that he said true, and Christ knew it, for he did not contradict
him; nay, it is said in Mark, He loved him; so far was very
good and pleasing to Christ. St. Paul reckons it a privilege, not
contemptible in itself, though it was dross in comparison with
Christ, that he was, as touching righteousness that is in the
law, blameless,
It was commendable also, that he desired to know further what his duty was; What lack I yet? He was convinced that he wanted something to fill up his works before God, and was therefore desirous to know it, because, if he was not mistaken in himself, he was willing to do it. Having not yet attained, he thus seemed to press forward. And he applied himself to Christ, whose doctrine was supposed to improve and perfect the Mosaic institution. He desired to know what were the peculiar precepts of his religion, that he might have all that was in them to polish and accomplish him. Who could bid fairer?
But, (2.) Even in this that he said, he
discovered his ignorance and folly. [1.] Taking the law in its
spiritual sense, as Christ expounded it, no doubt, in many things
he had offended against all these commands. Had he been acquainted
with the extent and spiritual meaning of the law, instead of
saying, All these have I kept; what lack I yet? he would
have said, with shame and sorrow, "All these have I broken, what
shall I do to get my sins pardoned?" [2.] Take it how you will,
what he said savoured of pride and vain-glory, and had in it too
much of that boasting which is excluded by the law of faith
(
2. He came short by an inordinate love of the world, and his enjoyments in it. This was the fatal rock on which he split. Observe,
(1.) How he was tried in this matter
(
[1.] We must practically prefer the
heavenly treasures before all the wealth and riches in this world.
That glory must have the pre-eminence in our judgment and esteem
before this glory. No thanks to us to prefer heaven before hell,
the worst man in the world would be glad of that Jerusalem for a
refuge when he can stay no longer here, and to have it in reserve;
but to make it our choice, and to prefer it before this earth—that
is to be a Christian indeed. Now, as an evidence of this,
First, We must dispose of what we have in this world, for
the honour of God, and in his service: "Sell that thou hast, and
give to the poor. If the occasions of charity be very pressing,
sell thy possessions that thou mayest have to give to them that
need; as the first Christians did, with an eye to this precept,
[2.] We must devote ourselves entirely to the conduct and government of our Lord Jesus; Come, and follow me. It seems here to be meant of a close and constant attendance upon his person, such as the selling of what he had in the world was as necessary to as it was to the other disciples to quit their callings; but of us it is required that we follow Christ, that we duly attend upon his ordinances, strictly conform to his pattern, and cheerfully submit to his disposals, and by upright and universal obedience observe his statutes, and keep his laws, and all this from a principle of love to him, and dependence on him, and with a holy contempt of every thing else in comparison of him, and much more in competition with him. This is to follow Christ fully. To sell all, and give to the poor, will not serve, unless we come, and follow Christ. If I give all my goods to feed the poor, and have not love, it profits me nothing. Well, on these terms, and on no lower, is salvation to be had; and they are very easy and reasonable terms, and will appear so to those who are brought to be glad of it upon any terms.
(2.) See how he was discovered. This
touched him in a tender part (
[1.] He was a rich man, and loved his
riches, and therefore went away. He did not like eternal life upon
these terms. Note, First, Those who have much in the world
are in the greatest temptation to love it, and to set their hearts
upon it. Such is the bewitching nature of worldly wealth, that
those who want it least desire most; when riches increase, then is
the danger of setting the heart upon them,
Yet something of honesty there was in it, that, when he did not like the terms, he went away, and would not pretend to that, which he could not find in his heart to come up to the strictness of; better so than do as Demas did, who, having known the way of righteousness, afterward turned aside, out of love to this present world, to the greater scandal of his profession; since he could not be a complete Christian, he would not be a hypocrite.
[2.] Yet he was a thinking man, and well-inclined, and therefore went away sorrowful. He had a leaning toward Christ, and was loth to part with him. Note, Many a one is ruined by the sin he commits with reluctance; leaves Christ sorrowfully, and yet is never truly sorry for leaving him, for, if he were, he would return to him. Thus this man's wealth was vexation of spirit to him, then when it was his temptation. What then would the sorrow be afterward, when his possessions would be gone, and all hopes of eternal life gone too?
23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. 27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life. 30 But many that are first shall be last; and the last shall be first.
We have here Christ's discourse with his disciples upon occasion of the rich man's breaking with Christ.
I. Christ took occasion from thence to show
the difficulty of the salvation of the rich people,
1. That it is a very hard thing for a rich man to get to heaven, such a rich man as this here. Note, From the harms and falls of others it is good for us to infer that which will be of caution to us.
Now, (1.) This is vehemently asserted by
our Saviour,
[1.] He saith that it is a hard thing for a rich man to be a good Christian, and to be saved; to enter into the kingdom of heaven, either here or hereafter. The way to heaven is to all a narrow way, and the gate that leads into it, a strait gate; but it is particularly so to rich people. More duties are expected from them than from others, which they can hardly do; and more sins do easily beset them, which they can hardly avoid. Rich people have great temptations to resist, and such as are very insinuating; it is hard not to be charmed with a smiling world; very hard, when we are filled with these hid treasures, not to take up with them for a portion. Rich people have a great account to make up for their estates, their interest, their time, and their opportunities of doing and getting good, above others. It must be a great measure of divine grace that will enable a man to break through these difficulties.
[2.] He saith that the conversion and
salvation of a rich man is so extremely difficult, that it is
easier for a camel to go through the eye of a needle,
(2.) This truth is very much wondered at,
and scarcely credited by the disciples (
2. That, though it be hard, yet it is not
impossible, for the rich to be saved (
II. Peter took occasion from hence to
enquire what they should get by it, who had come up to these
terms, upon which this young man broke with Christ, and had left
all to follow him,
1. We have their expectations from Christ; Peter, in the name of the rest, signifies that they depended upon him for something considerable in lieu of what they had left for him; Behold, we have forsaken all, and have followed thee; what shall we have therefore? Christ had promised the young man, that, if he would sell all, and come and follow him, he should have treasure in heaven; now Peter desires to know,
(1.) Whether they had sufficiently come up to those terms: they had not sold all (for they had many of them wives and families to provide for), but they had forsaken all; they had not given it to the poor, but they had renounced it as far as it might be any way a hindrance to them in serving Christ. Note, When we hear what are the characters of those that shall be saved, it concerns us to enquire whether we, through grace, answer those characters. Now Peter hopes that, as to the main scope and intendment of the condition, they had come up to it, for God had wrought in them a holy contempt of the world and the things that are seen, in comparison with Christ and the things that are not seen; and how this must be evidenced, no certain rule can be given, but according as we are called.
Lord, saith Peter, we have forsaken all. Alas! it was but a poor all that they had forsaken; one of them had indeed quitted a place in the custom-house, but Peter and the most of them had only left a few boats and nets, and the appurtenances of a poor fishing-trade; and yet observe how Peter there speaks of it, as it had been some mighty thing; Behold, we have forsaken all. Note, We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ, and to think we have made him much our debtor. However, Christ does not upbraid them with this; though it was but little that they had forsaken, yet it was their all, like the widow's two mites, and was as dear to them as if it had been more, and therefore Christ took it kindly that they left it to follow him; for he accepts according to what a man hath.
(2.) Whether therefore they might expect that treasure which the young man shall have if he will sell all. "Lord," saith Peter, "shall we have it, who have left all?" All people are for what they can get; and Christ's followers are allowed to consult their own true interest, and to ask, What shall we have? Christ looked at the joy set before him, and Moses at the recompence of reward. For this end it is set before us, that by a patient continuance in well-doing we may seek for it. Christ encourages us to ask what we shall gain by leaving all to follow him; that we may see he doth not call us to our prejudice, but unspeakably to our advantage. As it is the language of an obediential faith to ask, "What shall we do?" with an eye to the precepts; so it is of a hoping, trusting faith, to ask, "What shall we have?" with an eye to the promises. But observe, The disciples had long since left all to engage themselves in the service of Christ, and yet never till now asked, What shall we have? Though there was no visible prospect of advantage by it, they were so well assured of his goodness, that they knew they should not lose by him at last, and therefore referred themselves to him, in what way he would make up their losses to them; minded their work, and asked not what should be their wages. Note, It honours Christ, to trust him and serve him, and not to bargain with him. Now that this young man was gone from Christ to his possessions, it was time for them to think which they should take to, what they should trust to. When we see what others keep by their hypocrisy and apostasy, it is proper for us to consider what we hope, through grace, to gain, not for, but by, our sincerity and constancy, and then we shall see more reason to pity them than to envy them.
2. We have here Christ's promises to them, and to all others that tread in the steps of their faith and obedience. What there was either of vain-glory or of vain hopes in that which Peter said, Christ overlooks, and is not extreme to mark it, but takes this occasion to give the bond of a promise,
(1.) To his immediate followers,
[1.] The preamble to the patent, or
the consideration of the grant, which, as usual, is a
recital of their services; "You have followed me in the
regeneration, and therefore this will I do for you." The time of
Christ's appearing in this world was a time of regeneration, of
reformation (
[2.] The date of their honour, which
fixes the time when it should commence; not immediately from the
day of the date of these presents, no, they must continue a
while in obscurity, as they were. But when the Son of man shall
sit in the throne of his glory; and to this some refer that,
in the regeneration; "You who now have followed me, shall,
in the regeneration, be thus dignified." Christ's second coming
will be a regeneration, when there shall be new heavens, and a
new earth, and the restitution of all things. All that partake
of the regeneration in grace (
Now their honour being adjourned till the
Son of man's sitting in the throne of his glory, intimates,
First, That they must stay for their advancement till then.
Note, As long as our Master's glory is delayed, it is fit that ours
should be so too, and that we should wait for it with an earnest
expectation, as of a hope not seen.
[3.] The honour itself hereby granted;
Ye also shall sit upon twelve thrones, judging the twelve tribes
of Israel. It is hard to determine the particular sense of this
promise, and whether it was not to have many accomplishments, which
I see no harm in admitting. First, When Christ is ascended
to the right hand of the Father, and sits on the throne of his
glory, then the apostles shall receive power by the Holy Ghost
(
But the general intendment of this promise
is, to show the glory and dignity reserved for the saints in
heaven, which will be an abundant recompence for the disgrace they
suffered here in Christ's cause. There are higher degrees of glory
for those that have done and suffered most. The apostles in this
world were hurried and tossed, there they shall sit down at rest
and ease; here bonds, and afflictions, and deaths, did abide
them, but there they shall sit on thrones of glory; here
they were dragged to the bar, there they shall be advanced to the
bench; here the twelve tribes of Israel trampled upon them, there
they shall tremble before them. And will not this be recompence
enough to make up all their losses and expenses for Christ?
[4.] The ratification of this grant; it is firm, it is inviolably immutably sure; for Christ hath said, "Verily I say unto you, I the Amen, the faithful Witness, who am empowered to make this grant, I have said it, and it cannot be disannulled."
(2.) Here is a promise to all others that
should in like manner leave all to follow Christ. It was not
peculiar to the apostles, to be thus preferred, but this honour
have all his saints. Christ will take care they shall none of
them lose by him (
[1.] Losses for Christ are here supposed. Christ had told them that his disciples must deny themselves in all that is done to them in this world; now here he specifies particulars; for it is good to count upon the worst. If they have not forsaken all, as the apostles did, yet they have forsaken a great deal, houses suppose, and have turned themselves out, to wander in deserts; or dear relations, that would not go with them, to follow Christ; these are particularly mentioned, as hardest for a tender gracious spirit to part with; brethren, or sisters, or father, or mother, or wife, or children; and lands are added in the close; the profits of which were the support of the family.
Now, First, the loss of these things is supposed to be for Christ's name's sake; else he doth not oblige himself to make it up. Many forsake brethren, and wife, and children, in humour and passion, as the bird that wanders from her nest; that is a sinful desertion. But if we forsake them for Christ's sake, because we cannot keep them and keep a good conscience, we must either quit them, or quit our interest in Christ; if we do not quit our concern for them, or our duty to them, but our comfort in them, and will do it rather than deny Christ, and this with an eye to him, and to his will and glory, this is that which shall be thus recompensed. It is not the suffering, but the cause, that makes both the martyr and the confessor.
Secondly, It is supposed to be a great loss; and yet Christ undertakes to make up, for he is able to do it, be it ever so great. See the barbarity of the persecutors, that they stripped innocent people of all they had, for no other crime than their adherence to Christ! See the patience of the persecuted; and the strength of their love to Christ, which was such as all these waters could not quench!
[2.] A recompence of these losses is here secured. Thousands have dealt with Christ, and have trusted him far; but never any one lost by him, never any one but was an unspeakable gainer by him, when the account came to be balanced. Christ here gives his word for it, that he will not only indemnify his suffering servants, and save them harmless, but will abundantly reward them. Let them make a schedule of their losses for Christ, and they shall be sure to receive,
First, A hundred-fold in this life; sometimes in kind, in the things themselves which they have parted with. God will raise up for his suffering servants more friends, that will be so to them for Christ's sake, than they have left that were so for their own sakes. The apostles, wherever they came, met with those that were kind to them, and entertained them, and opened their hearts and doors to them. However, they shall receive a hundred-fold, in kindness, in those things that are abundantly better and more valuable. Their graces shall increase, their comforts abound, they shall have tokens of God's love, more free communion with him, more full communications from him, clearer foresights, and sweeter foretastes, of the glory to be revealed; and then they may truly say, they have received a hundred times more comfort in God and Christ than they could have had in wife, or children.
Secondly, Eternal life at last. The former is reward enough, if there were no more; cent. per cent. is great profit; what then is a hundred to one? But this comes in over and above, as it were, into the bargain. The life here promised includes in it all the comforts of life in the highest degree, and all eternal. Now if we could but mix faith with the promise, and trust Christ for the performance of it, surely we should think nothing too much to do, nothing too hard to suffer, nothing too dear to part with, for him.
Our Saviour, in the last verse, obviates a
mistake of some, as if pre-eminence in glory went by precedence in
time, rather than the measure and degree of grace. No; Many that
are first, shall be last, and the last, first,
We have four things in this chapter. I. The
parable of the labourers in the vineyard,
1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.
This parable of the labourers in the vineyard is intended,
I. To represent to us the kingdom of
heaven (
II. In particular, to represent to us that concerning the kingdom of heaven, which he had said in the close of the foregoing chapter, that many that are first shall be last, and the last, first; with which this parable is connected; that truth, having in it a seeming contradiction, needed further explication.
Nothing was more a mystery in the gospel
dispensation than the rejection of the Jews and the calling in of
the Gentiles; so the apostle speaks of it (
But the parable may be applied more
generally, and shows us, 1. That God is debtor to no man; a great
truth, which the contents in our Bible give as the scope of this
parable. 2. That many who begin last, and promise little in
religion, sometimes, by the blessing of God, arrive at greater
attainments in knowledge, grace, and usefulness, than others whose
entrance was more early, and who promised fairer. Though Cushi gets
the start of Ahimaaz, yet Ahimaaz, choosing the way of the
plain, outruns Cushi. John is swifter of foot, and comes
first to the sepulchre: but Peter has more courage, and goes
first into it. Thus many that are last shall be
first. Some make it a caution to the disciples, who had boasted
of their timely and zealous embracing of Christ; they had left all,
to follow him; but let them look to it, that they keep up their
zeal; let them press forward and persevere; else their good
beginnings will avail them little; they that seemed to be
first, would be last. Sometimes those that are
converted later in their lives, outstrip those that are converted
earlier. Paul was as one born out of due time, yet came not
behind the chiefest of the apostles, and outdid those that were
in Christ before him. Something of affinity there is between this
parable and that of the prodigal son, where he that returned from
his wandering, was as dear to his father as he was, that never went
astray; first and last alike. 3. That the recompence of
reward will be given to the saints, not according to the time
of their conversion, but according to the preparations for it by
grace in this world; not according to the seniority (
We have two things in the parable; the agreement with the labourers, and the account with them.
(1.) Here is the agreement made with the
labourers (
[1.] Who hires them? A man that is a
householder. God is the great Householder, whose we are, and
whom we serve; as a householder, he has work that he will have
to be done, and servants that he will have to be doing; he has a
great family in heaven and earth, which is named from Jesus Christ
(
[2.] Whence they are hired? Out of the
market-place, where, till they are hired into God's service,
they stand idle (
[3.] What are they hired to do? To labour in his vineyard. Note, First, The church is God's vineyard; it is of his planting, watering, and fencing; and the fruits of it must be to his honour and praise. Secondly, We are all called upon to be labourers in this vineyard. The work of religion is vineyard-work, pruning, dressing, digging, watering, fencing, weeding. We have each of us our own vineyard to keep, our own soul; and it is God's and to be kept and dressed for him. In this work we must not be slothful, not loiterers, but labourers, working, and working out our own salvation. Work for God will not admit of trifling. A man may go idle to hell; but he that will go to heaven, must be busy.
[4.] What shall be their wages? He
promises, First, A penny,
[5.] For what term are they hired? For a
day. It is but a day's work that is here done. The time of life
is the day, in which we must work the works of him that sent
us into the world. It is a short time; the reward is for
eternity, the work is but for a day; man is said to
accomplish, as a hireling, his day,
[6.] Notice is taken of the several hours of the day, at which the labourers were hired. The apostles were sent forth at the first and third hour of the gospel day; they had a first and a second mission, while Christ was on earth, and their business was to call in the Jews; after Christ's ascension, about the sixth and ninth hour, they went out again on the same errand, preaching the gospel to the Jews only, to them in Judea first, and afterward to them of the dispersion; but, at length, as it were about the eleventh hour, they called the Gentiles to the same work and privilege with the Jews, and told them that in Christ Jesus there should be no difference made between Jew and Greek.
But this may be, and commonly is, applied to the several ages of life, in which souls are converted to Christ. The common call is promiscuous, to come and work in the vineyard; but the effectual call is particular, and it is then effectual when we come at the call.
First, Some are effectually called,
and begin to work in the vineyard when they are very young; are
sent in early in the morning, whose tender years are seasoned with
grace, and the remembrance of their Creator. John the Baptist was
sanctified from the womb, and therefore great
(
Secondly, Others are savingly wrought upon in middle age; Go work in the vineyard, at the third, sixth, or ninth hour. The power of divine grace is magnified in the conversion of some, when they are in the midst of their pleasures and worldly pursuits, as Paul. God has work for all ages; no time amiss to turn to God; none can say, "It is all in good time;" for, whatever hour of the day it is with us, the time past of our life may suffice that we have served sin; Go ye also into the vineyard. God turns away none that are willing to be hired, for yet there is room.
Thirdly, Others are hired into the vineyard in old age, at the eleventh hour, when the day of life is far spent, and there is but one hour of the twelve remaining. None are hired at the twelfth hour; when life is done, opportunity is done; but "while there is life, there is hope." 1. There is hope for old sinners; for if, in sincerity, they turn to God, they shall doubtless be accepted; true repentance is never too late. And, 2. There is hope of old sinners, that they may be brought to true repentance; nothing is too hard for Almighty grace to do, it can change the Ethiopian's skin, and the leopard's spots; can set those to work, who have contracted a habit of idleness. Nicodemus may be born again when he is old, and the old man may be put off, which is corrupt.
Yet let none, upon this presumption, put off their repentance till they are old. These were sent into the vineyard, it is true, at the eleventh hour; but nobody had hired them, or offered to hire them, before. The Gentiles came in at the eleventh hour, but it was because 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 resisted and refused them, will not have that to say for themselves at the eleventh hour, that these had; No man has hired us; nor can they be sure that any man will hire them at the ninth or eleventh hour; and therefore not to discourage any, but to awaken all, be it remembered, that now is the accepted time; if we will hear his voice, it must be to-day.
(2.) Here is the account with the labourers. Observe,
[1.] When the account was taken; when
the evening was come, then, as usual, the day-labourers were
called and paid. Note, Evening time is the reckoning time; the
particular account must be given up in the evening of our life; for
after death cometh the judgment. Faithful labourers shall receive
their reward when they die; it is deferred till then, that they may
wait with patience for it, but no longer; for God will observe his
own rule, The hire of the labourers shall not abide with thee
all night, until the morning. See
[2.] What the account was; and in that observe,
First, The general pay (
The giving of a whole day's wages to those
that had not done the tenth part of a day's work, is designed to
show that God distributes his rewards by grace and
sovereignty, and not of debt. The best of the
labourers, and those that begin soonest, having so many empty
spaces in their time, and their works not being filled up before
God, may truly be said to labour in the vineyard scarcely one hour
of their twelve; but because we are under grace, and not
under the law, even such defective services, done in sincerity,
shall not only be accepted, but by free grace richly rewarded.
Compare
Secondly, The particular pleading with those that were offended with this distribution in gavel-kind. The circumstances of this serve to adorn the parable; but the general scope is plain, that the last shall be first. We have here,
1. The offence taken (
2. The offence removed. Three things the master of the house urges, in answer to this ill-natured surmise.
(1.) That the complainant had no reason at
all to say he had any wrong done to him,
To convince the murmurer that he did no
wrong, he refers him to the bargain: "Didst not thou agree with
me for a penny? And if thou hast what thou didst agree for,
thou hast no reason to cry out of wrong; thou shalt have what we
agreed for." Though God is a debtor to none, yet he is graciously
pleased to make himself a debtor by his own promise, for the
benefit of which, through Christ, believers agree with him, and he
will stand to his part of the agreement. Note, It is good for us
often to consider what it was that we agreed with God for.
First, Carnal worldlings agree with God for their penny in
this world; they choose their portion in this life
(
He therefore, 1. Ties him to his bargain
(
(2.) He had no reason to quarrel with the
master; for what he gave was absolutely his own,
(3.) He had no reason to envy his fellow servant, or to grudge at him; or to be angry that he came into the vineyard no sooner; for he was not sooner called; he had no reason to be angry that the master had given him wages for the whole day, when he had idled away the greatest part of it; for Is thine eye evil, because I am good? See here,
[1.] The nature of envy; It is an evil eye.
The eye is often both the inlet and the outlet of this sin. Saul
saw that David prospered, and he eyed him,
[2.] The aggravation of it; "It is because I am good." Envy is unlikeness to God, who is good, and doeth good, and delighteth in doing good; nay, it is an opposition and contradiction to God; it is a dislike of his proceedings, and a displeasure at what he does, and is pleased with. It is a direct violation of both the two great commandments at once; both that of love to God, in whose will we should acquiesce, and love to our neighbour, in whose welfare we should rejoice. Thus man's badness takes occasion from God's goodness to be more exceedingly sinful.
Lastly, Here is the application of
the parable (
1. That they might possibly be outstripped
by their successors in profession, and, though they were before
others in profession, might be found inferior to them in knowledge,
grace, and holiness. The Gentile church, which was as yet unborn,
the Gentile world, which as yet stood idle in the
market-place, would produce greater numbers of eminent, useful
Christians, than were found among the Jews. More and more excellent
shall be the children of the desolate than those of the married
wife,
2. That they had reason to fear, lest they
themselves should be found hypocrites at last; for many are
called but few chosen. This is applied to the Jews (
17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.
This is the third time that Christ gave his
disciples notice of his approaching sufferings; he was not going up
to Jerusalem to celebrate the passover, and to offer up himself the
great Passover; both must be done at Jerusalem: there the
passover must be kept (
I. The privacy of this prediction; He
took the twelve disciples apart in the way. This was one of
those things which were told to them in darkness, but which
they were afterward to speak in the light,
II. The prediction itself,
1. It is but a repetition of what he had
once and again said before,
2. He is more particular here in
foretelling his sufferings than any time before. He had said
(
3. Here, as before, he annexes the mention
of his resurrection and his glory to that of his death and
sufferings; The third day he shall rise again. He still
brings this in, (1.) To encourage himself in his sufferings, and to
carry him cheerfully through them. He endured the cross for the
joy set before him; he foresaw he should rise again, and rise
quickly, the third day. He shall be straightway glorified,
20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. 21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. 23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. 24 And when the ten heard it, they were moved with indignation against the two brethren. 25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26 But it shall not be so among you: but whosoever will be great among you, let him be your minister; 27 And whosoever will be chief among you, let him be your servant: 28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Here, is first, the request of the two
disciples to Christ, and the rectifying of the mistake upon which
that was grounded,
I. Here is the ambitious address they made
to Christ—that they might sit, the one on his right hand, and the
other on his left, in his kingdom,
1. There was policy in the management of
this address, that they put their mother on to present it, that it
might be looked upon as her request, and not theirs. Though proud
people think well of themselves, they would not be thought to do
so, and therefore affect nothing more than a show of
humility (
It was likewise policy to ask first for a
general grant, that he would do a certain thing for them,
not in faith, but in presumption, upon that general promise;
Ask, and it shall be given you; in which is implied this
qualification of our request, that it be according to the revealed
will of God, otherwise we ask and have not, if we ask to
consume it upon our lusts,
2. There was pride at the bottom of it, a
proud conceit of their own merit, a proud contempt of their
brethren, and a proud desire of honour and preferment; pride is a
sin that most easily besets us, and which it is hard to get clear
of. It is a holy ambition to strive to excel others in grace and
holiness; but it is a sinful ambition to covet to exceed others in
pomp and grandeur. Seekest thou great things for thyself,
when thou hast just now heard of thy Master's being mocked, and
scourged, and crucified? For shame! Seek them not,
II. Christ's answer to this address
(
1. How he reproved the ignorance and error
of their petition; Ye know not what ye ask. (1.) They were
much in the dark concerning the kingdom they had their eye upon;
they dreamed of a temporal kingdom, whereas Christ's kingdom is not
of this world. They knew not what it was to sit on his right hand,
and on his left; they talked of it as blind men do of colours. Our
apprehensions of that glory which is yet to be revealed, are like
the apprehensions which a child has of the preferments of grown
men. If at length, through grace, we arrive at perfection, we shall
then put away such childish fancies: when we come to see face to
face, we shall know what we enjoy; but now, alas, we know not what
we ask; we can but ask for the good as it lies in the promise,
2. How he repressed the vanity and ambition of their request. They were pleasing themselves with the fancy of sitting on his right hand, and on his left, in great state; now, to check this, he leads them to the thoughts of their sufferings, and leaves them in the dark about their glory.
(1.) He leads them to the thoughts of their sufferings, which they were not so mindful of as they ought to have been. They looked so earnestly upon the crown, the prize, that they were ready to plunge headlong and unprepared into the foul way that led to it; and therefore he thinks it necessary to put them in mind of the hardships that were before them, that they might be no surprise or terror to them.
Observe, [1.] How fairly he puts the matter
to them, concerning these difficulties (
Note, First, That to suffer for
Christ is to drink of a cup, and to be baptized with a
baptism. In this description of sufferings, 1. It is true, that
affliction doth abound. It is supposed to be a bitter cup, that is
drunk of, wormwood and gall, those waters of a full cup, that are
wrung out to God's people (
Secondly, It is to drink of the same
cup that Christ drank of, and to be baptized with the same baptism
that he was baptized with. Christ is beforehand with us in
suffering, and in that as in other things left us an example. 1. It
bespeaks the condescension of a suffering Christ, that he would
drink of such a cup (
Thirdly, It is good for us to be often putting it to ourselves, whether we are able to drink of this cup, and to be baptized with this baptism. We must expect suffering, and not look upon it as a hard thing to suffer well and as becomes us. Are we able to suffer cheerfully, and in the worst of times still to hold fast our integrity? What can we afford to part with for Christ? How far will we give him credit? Could I find in my heart to drink of a bitter cup, and to be baptized with a bloody baptism, rather than let go my hold of Christ? The truth is, Religion, if it be worth any thing, is worth every thing; but it is worth little, if it be not worth suffering for. Now let us sit down, and count the cost of dying for Christ rather than denying him, and ask, Can we take him upon these terms?
[2.] See how boldly they engage for themselves; they said, We are able, in hopes of sitting on his right hand, and on his left; but at the same time they fondly hoped that they should never be tried. As before they knew not what they asked, so now they knew not what they answered. We are able; they would have done well to put in, "Lord, by thy strength, and in thy grace, we are able, otherwise we are not." But the same that was Peter's temptation, to be confident of his own sufficiency, and presume upon his own strength, was here the temptation of James and John; and it is a sin we are all prone to. They knew not what Christ's cup was, nor what his baptism, and therefore they were thus bold in promising for themselves. But those are commonly most confident, that are least acquainted with the cross.
[3.] See how plainly and positively their
sufferings are here foretold (
(2.) He leaves them in the dark about the
degrees of their glory. To carry them cheerfully through their
sufferings, it was enough to be assured that they should have a
place in his kingdom. The lowest seat in heaven is an abundant
recompence for the greatest sufferings on earth. But as to the
preferments there, it was not fit there should be any intimation
given for whom they were intended; for the infirmity of their
present state could not bear such a discovery with any evenness;
"To sit on my right hand and on my left is not mine to give,
and therefore it is not for you to ask it or to know it; but it
shall be given to them for whom it is prepared of my Father."
Note, [1.] It is very probable that there are degrees of glory in
heaven; for our Saviour seems to allow that there are some that
shall sit on his right hand and on his left, in the highest places.
[2.] As the future glory itself, so the degrees of it, are purposed
and prepared in the eternal counsel of God; as the common
salvation, so the more peculiar honours, are appointed, the whole
affair is long since settled, and there is a certain measure of the
stature, both in grace and glory,
III. Here are the reproof and instruction which Christ gave to the other ten disciples for their displeasure at the request of James and John. He had much to bear with in them all, they were so weak in knowledge and grace, yet he bore their manners.
1. The fret that the ten disciples were in
(
2. The check that Christ gave them, which
was very gentle, rather by way of instruction what they should be,
than by way of reprehension for what they were. He had reproved
this very sin before (
He called them unto him, which intimates great tenderness and familiarity. He did not, in anger, bid them get out of his presence, but called them, in love, to come into his presence: for therefore he is fit to teach, and we are invited to learn of him, because he is meek and lowly in heart. What he had to say concerned both the two disciples and the ten, and therefore he will have them all together. And he tells them, that, whereas they were asking which of them should have dominion a temporal kingdom, there was really no such dominion reserved for any of them. For,
(1.) They must not be like the princes of the Gentiles. Christ's disciples must not be like Gentiles, no not like princes of the Gentiles. Principality doth no more become ministers than Gentilism doth Christians.
Observe, [1.] What is the way of the
princes of the Gentiles (
[2.] What is the will of Christ concerning his apostles and ministers, in this matter.
First, "It shall not be so among
you. The constitution of the spiritual kingdom is quite
different from this. You are to teach the subjects of this kingdom,
to instruct and beseech them, to counsel and comfort them, to take
pains with them, and suffer with them, not to exercise dominion or
authority over them; you are not to lord it over God's
heritage (
Secondly, How then shall it be among
the disciples of Christ? Something of greatness among them Christ
himself had intimated, and here he explains it; "He that will be
great among you, that will be chief, that would really
be so, and would be found to be so at last, let him be your
minister, your servant,"
(2.) They must be like the Master himself;
and it is very fit that they should, that, while they were in the
world, they should be as he was when he was in the world; for to
both the present state is a state of humiliation, the crown and
glory were reserved for both in the future state. Let them consider
that the Son of Man came not to be ministered to, but to
minister, and to give his life a ransom for many,
[1.] Never was there such an example of
humility and condescension as there was in the life of Christ, who
came not to be ministered unto, but to minister. When the
Son of God came into the world, his Ambassador to the children of
men, one would think he should have been ministered to, should have
appeared in an equipage agreeable to his person and character; but
he did not so; he made no figure, had no pompous train of
state-servants to attend him, nor was he clad in robes of honour,
for he took upon him the form of a servant. He was indeed
ministered to as a poor man, which was a part of his humiliation;
there were those that ministered to him of their substance
(
[2.] Never was there such an example of
beneficence and usefulness as there was in the death of Christ, who
gave his life a ransom for many. He lived as a servant, and
went about doing good; but he died as a sacrifice, and in that he
did the greatest good of all. He came into the world on purpose to
give his life a ransom; it was first in his intention. The aspiring
princes of the Gentiles make the lives of many a ransom for their
own honour, and perhaps a sacrifice to their own humour. Christ
doth not do so; his subjects' blood is precious to him, and he is
not prodigal of it (
Now this is a good reason why we should not
strive for precedency, because the cross is our banner, and our
Master's death is our life. It is a good reason why we should study
to do good, and, in consideration of the love of Christ in dying
for us, not hesitate to lay down our lives for the brethren,
29 And as they departed from Jericho, a great multitude followed him. 30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. 31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. 32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
We have here an account of the cure of two poor blind beggars; in which we may observe,
I. Their address to Christ,
1. The circumstances of it are observable.
It was as Christ and his disciples departed from Jericho; of that
devoted place, which was rebuilt under a curse, Christ took his
leave with this blessing, for he received gifts even for the
rebellious. It was in the presence of a great multitude that
followed him; Christ had a numerous, though not a pompous,
attendance, and did good to them, though he did not take state to
himself. This multitude that followed him for loaves, and some for
love, some for curiosity, and some in expectation of his temporal
reign, which the disciples themselves dreamed of, very few with
desire to be taught their duty; yet, for the sake of those few, he
confirmed his doctrine by miracles wrought in the presence of great
multitudes; who, if they were not convinced by them, would be the
more inexcusable. Two blind men concurred in their request; for
joint-prayer is pleasing to Christ,
They heard that Jesus passed by. Though they were blind, they were not deaf. Seeing and hearing are the learning senses. It is a great calamity to want either; but the defect of one may be, and often is, made up in the acuteness of the other; and therefore it has been observed by some as an instance of the goodness of Providence, that none were ever known to be born both blind and deaf; but that, one way or other, all are in a capacity of receiving knowledge. These blind men had heard of Christ by the hearing of the ear, but they desired that their eyes might see him. When they heard that Jesus passed by, they asked no further questions, who were with him, or whether he was in haste, but immediately cried out. Note, It is good to improve the present opportunity, to make the best of the price now in the hand, because, if once let slip, it may never return; these blind men did so, and did wisely; for we do not find that Christ ever came to Jericho again. Now is the accepted time.
2. The address itself is more observable;
Have mercy on us, O Lord, thou Son of David, repeated again,
(1.) Here is an example of importunity in prayer. They cried out as men in earnest; men in want are earnest, of course. Cold desires do but beg denials. Those that would prevail in prayer, must stir up themselves to take hold on God in duty. When they were discountenanced in it, they cried the more. The stream of fervency, if it be stopped, will rise and swell the higher. This wrestling with God in prayer, and makes us the fitter to receive mercy; for the more it is striven for, the more it will be prized and thankfully acknowledged.
(2.) Of humility in prayer; in that word,
Have mercy on us, not specifying the favour, or prescribing
what, much less pleading merit, but casting themselves upon, and
referring themselves cheerfully to, the Mediator's mercy, in what
way he pleases; "Only have mercy." They ask not for silver and
gold, though they were poor, but mercy, mercy. This is that which
our hearts must be upon, when we come to the throne of grace,
that we may find mercy,
(3.) Of faith in prayer; in the title they
gave to Christ, which was in the nature of a plea; O Lord, thou
Son o David; they confess that Jesus Christ is Lord, and
therefore had authority to command deliverance for them. Surely it
was by the Holy Ghost that they called Christ Lord,
(4.) Of perseverance in prayer,
notwithstanding discouragement. The multitude rebuked them,
as noisy, clamorous, and impertinent, and bid them hold their
peace, and not disturb the Master, who perhaps at first himself
seemed not to regard them. In following Christ with our prayers, we
must expect to meet with hindrances and manifold discouragements
from within and from without, something or other that bids us hold
our peace. Such rebuke are permitted, that faith and fervency,
patience and perseverance, may be tried. These poor blind men were
rebuked by the multitude that followed Christ. Note, the sincere
and serious beggars at Christ's door commonly meet with the worst
rebukes from those that follow him but in pretence and hypocrisy.
But they would not be beaten off so; when they were in pursuit of
such a mercy, it was no time to compliment, or to practise a timid
delicacy; no, they cried the more. Note, Men ought always
to pray, and not to faint; to pray with all perseverance
(
II. The answer of Christ to this address of theirs. The multitude rebuked them; but Christ encouraged them. It were sad for us, if the Master were not more kind and tender than the multitude; but he loves to countenance those with special favour, that are under frowns, and rebukes, and contempts from men. He will not suffer his humble supplicants to be run down, and put out of countenance.
1. He stood still, and called them,
2. He enquired further into their case; What will ye that I shall do unto you? This implies, (1.) A very fair offer; "Here I am; let me know what you would have, and you shall have it." What would we more? He is able to do for us, and as willing as he is able; Ask, and it shall be given you. (2.) A condition annexed to this offer, which is a very easy and reasonable one—that they should tell him what they would have him do for them. One would think this a strange question, any one might tell what they would have. Christ knew well enough; but he would know it from them, whether they begged only for alms, as from a common person, or for a cure, as from the Messiah. Note, It is the will of God that we should in every thing make our requests known to him by prayer and supplication; not to inform or move him, but to qualify ourselves for the mercy. The waterman in the boat, who with his hook takes hold of the shore, does not thereby pull the shore to the boat, but the boat to the shore. So in prayer we do not draw the mercy to ourselves, but ourselves to the mercy.
They soon made known their request to him,
such a one as they never made to any one else; Lord, that our
eyes may be opened. The wants and burthens of the body we are
soon sensible of, and can readily relate; Ubi dolor, ubi
digitus—The finger promptly points to the seat of pain. O that
we were but as apprehensive of our spiritual maladies, and could as
feelingly complain of them, especially our spiritual blindness!
Lord, that the eyes of our mind may be opened! Many are spiritually
blind, and yet say they see,
3. He cured them; when he encouraged them to seek him, he did not say, Seek in vain. What he did was an instance,
(1.) Of his pity; He had compassion on
them. Misery is the object of mercy. They that are poor and
blind are wretched and miserable (
(2.) Of his power; He that formed the eye, can he not heal it? Yes, he can, he did, he did it easily, he touched their eyes; he did it effectually, Immediately their eyes received sight. Thus he not only proved that he was sent of God, but showed on what errand he was sent—to give sight to those that are spiritually blind, to turn them from darkness to light.
Lastly, These blind men, when they had received sight, followed him. Note, None follow Christ blindfold. He first by his grace opens men's eyes, and so draws their hearts after him. They followed Christ, as his disciples, to learn of him, and as his witnesses, eye-witnesses, to bear their testimony to him and to his power and goodness. The best evidence of spiritual illumination is a constant inseparable adherence to Jesus Christ as our Lord and Leader.
The death and resurrection of Jesus Christ are the
two main hinges upon which the door of salvation turns. He came
into the world on purpose to give his life a ransom; so he had
lately said,
1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
All the four evangelists take notice of
this passage of Christ's riding in triumph into Jerusalem,
five days before his death. The passover was on the fourteenth day
of the month, and this was the tenth; on which day the law
appointed that the paschal lamb should be taken up (
Now here we have,
I. The provision that was made for this solemnity; and it was very poor and ordinary, and such as bespoke his kingdom to be not of this world. Here were no heralds at arms provided, no trumpet sounded before him, no chariots of state, no liveries; such things as these were not agreeable to his present state of humiliation, but will be far outdone at his second coming, to which his magnificent appearance is reserved, when the last trumpet shall sound, the glorious angels shall be his heralds and attendants, and the clouds his chariots. But in this public appearance,
1. The preparation was sudden and offhand. For his glory in the other world, and ours with him, preparation was made before the foundation of the world, for that was the glory his heart was upon; his glory in this world he was dead to, and therefore, though he had it in prospect, did not forecast for it, but took what came next. They were come to Bethphage, which was the suburb of Jerusalem, and was accounted (say the Jewish doctors) in all things, as Jerusalem, a long scattering street that lay toward the mount of Olives; when he entered upon that, he sent two of his disciples, some think Peter and John, to fetch him an ass, for he had none ready for him.
2. It was very mean. He sent only for an
ass and her colt,
3. It was not his own, but borrowed. Though
he had not a house of his own, yet, one would think, like some
wayfaring men that live upon their friends, he might have had an
ass of his own, to carry him about; but for our sakes he became in
all respects poor,
The disciples who were sent to borrow this
ass are directed to say, The Lord has need of him. Those
that are in need, must not be ashamed to own their need, nor say,
as the unjust steward, To beg I am ashamed,
(1.) We have an instance of Christ's
knowledge. Though the thing was altogether contingent, yet Christ
could tell his disciples where they should find an ass tied, and a
colt with her. His omniscience extends itself to the meanest of his
creatures; asses and their colts, and their being bound or loosed.
Doth God take care for oxen? (
(2.) We have an instance of his power over the spirits of men. The hearts of the meanest subjects, as well as of kings, are in the hand of the Lord. Christ asserts his right to use the ass, in bidding them bring it to him; the fulness of the earth is the Lord Christ's; but he foresees some hindrance which disciples might meet with in this service; they must not take them clam et secreto—privily, but in the sight of the owner, much less vi et armis—with force and arms, but with the consent of the owner, which he undertakes they shall have; If any man say aught to you, ye shall say, The Lord hath need of him. Note, What Christ sets us to do, he will bear us out in the doing of, and furnish us with answers to the objections we may be assaulted with, and make them prevalent; as here, Straightway he will send them. Christ, in commanding the ass into his service, showed that he is Lord of hosts; and, in inclining the owner to send him without further security, showed that he is the God of the spirits of all flesh, and can bow men's hearts.
(3.) We have an example of justice and honesty, in not using the ass, though for so small a piece of service as riding the length of a street or two, without the owner's consent. As some read the latter clause, it gives us a further rule of justice; "You shall say the Lord hath need of them, and he" (that is, the Lord) "will presently send them back, and take care that they be safely delivered to the owner, as soon as he has done with them." Note, What we borrow we must restore in due time and in good order; for the wicked borrows and pays not again. Care must be taken of borrowed goods, that they be not damaged. Alas, Master, for it was borrowed!
II. The prediction that was fulfilled in
this,
1. How the coming of Christ is foretold;
Tell ye the daughter of Sion, the church, the holy mountain,
Behold, thy King cometh unto thee. Note, (1.) Jesus Christ
is the church's King, one of our brethren like unto us, according
to the law of the kingdom,
2. How his coming is described. When a king
comes, something great and magnificent is expected, especially when
he comes to take possession of his kingdom. The King, the Lord of
hosts, was seen upon a throne, high and lifted up (
(1.) His temper is very mild. He comes not in wrath to take vengeance, but in mercy to work salvation. He is meek to suffer the greatest injuries and indignities for Sion's cause, meek to bear with the follies and unkindness of Sion's own children. He is easy of access, easy to be entreated. He is meek not only as a Teacher, but as a Ruler; he rules by love. His government is mild and gentle, and his laws not written in the blood of his subjects, but in his own. His yoke is easy.
(2.) As an evidence of this, his appearance is very mean, sitting upon an ass, as creature made not for state, but service, not for battles, but for burthens; slow in its motions, but sure, and safe, and constant. The foretelling of this so long before, and the care taken that it should be exactly fulfilled, intimate it to have a peculiar significancy, for the encouragement of poor souls to apply themselves to Christ. Sion's King comes riding, not on a prancing horse, which the timorous petitioner dares not come near, or a running horse, which the slow-footed petitioner cannot keep pace with, but on a quiet ass, that the poorest of his subjects may not be discouraged in their access to him. Mention is made in the prophecy of a colt, the foal of an ass; and therefore Christ sent for the colt with the ass, that the scripture might be fulfilled.
III. The procession itself, which was answerable to the preparation, both being destitute of worldly pomp, and yet both accompanied with a spiritual power.
Observe, 1. His equipage; The disciples
did as Jesus commanded them (
2. His retinue; there was nothing in this
stately or magnificent. Sion's King comes to Sion, and the daughter
of Sion was told of his coming long before; yet he is not attended
by the gentlemen of the country, nor met by the magistrates of the
city in their formalities as one might have expected; he should
have had the keys of the city presented to him, and should have
been conducted with all possible convenience to the thrones of
judgment, the thrones of the house of David; but here is
nothing of all this; yet he has his attendants, a very great
multitude; they were only the common people, the mob (the
rabble we should have been apt to call them), that graced
the solemnity of Christ's triumph, and none but such. The chief
priests and the elders afterward herded themselves with the
multitude that abused him upon the cross; but we find none of them
here joining with the multitude that did him honour. Ye see here
your calling, brethren, not many mighty, or noble, attend on
Christ, but the foolish things of this world and base things,
which are despised,
Now, concerning this great multitude, we are here told,
(1.) What they did; according to the best
of their capacity, they studied to do honour to Christ. [1.]
They spread their garments in the way, that he might ride
upon them. When Jehu was proclaimed king, the captains put their
garments under him, in token of their subjection to him. Note,
Those that take Christ for their King must lay their all under his
feet; the clothes, in token of the heart; for when Christ comes,
though not when any one else comes, it must be said to the soul,
Bow down, that he may go over. Some think that these garments
were spread, not upon the ground, but on the hedges or walls, to
adorn the roads; as, to beautify a cavalcade, the balconies are
hung with tapestry. This was but a poor piece of state, yet Christ
accepted their good-will; and we are hereby taught to contrive how
to make Christ welcome, Christ and his grace, Christ and his
gospel, into our hearts and houses. How shall we express our
respects to Christ? What honour and what dignity shall be done to
him? [2.] Others cut down branches from the trees, and strewed
them in the way, as they used to do at the feast of
tabernacles, in token of liberty, victory, and joy; for the mystery
of that feast is particularly spoken of as belonging to gospel
times,
(2.) What they said; They that went
before, and they that followed, were in the same tune; both
those that gave notice of his coming, and those that attended him
with their applauses, cried, saying, Hosanna to the Son of
David,
The hosannas with which Christ was attended bespeak two things:
[1.] Their welcoming his kingdom.
Hosanna bespeaks the same with, Blessed is he that cometh
in the name of the Lord. It was foretold concerning this Son of
David, that all nations shall call him blessed (
[2.] Their wishing well to his kingdom;
intimated in their Hosanna; earnestly desiring that
prosperity and success may attend it, and that it may be a
victorious kingdom; "Send now prosperity to that kingdom."
If they understood it of a temporal kingdom, and had their hearts
carried out thus toward that, it was their mistake, which a little
time would rectify; however, their good-will was accepted. Note, It
is our duty earnestly to desire and pray for the prosperity and
success of Christ's kingdom in the world. Thus prayer must be
made for him continually (
3. We have here his entertainment in
Jerusalem (
Upon this commotion we are further told,
(1.) What the citizens said; Who is
this? [1.] They were, it seems, ignorant concerning Christ.
Though he was the Glory of his people Israel, yet Israel
knew him not; though he had distinguished himself by the many
miracles he wrought among them, yet the daughters of
Jerusalem knew him not from another beloved,
(2.) How the multitude answered them;
This is Jesus,
12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves, 13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? 17 And he left them, and went out of the city into Bethany; and he lodged there.
When Christ came into Jerusalem, he did not go up to the court or the palace, though he came in as a King, but into the temple; for his kingdom is spiritual, and not of this world; it is in holy things that he rules, in the temple of God that he exercises authority. Now, what did he do there?
I. Thence he drove the buyers and sellers.
Abuses must first be purged out, and the plants not of God's
planting be plucked up, before that which is right can be
established. The great Redeemer appear as a great Reformer, that
turns away ungodliness,
1. What he did (
(1.) The abuse was, buying and selling, and
changing money, in the temple. Note, Lawful things, ill timed and
ill placed, may become sinful things. That which was decent enough
in another place, and not only lawful, but laudable, on another
day, defiles the sanctuary, and profanes the sabbath.
This buying and selling, and changing money, though secular
employments, yet had the pretence of being in ordine ad
spiritualia—for spiritual purposes. They sold beasts for
sacrifice, for the convenience of those that could more easily
bring their money with them than their beast; and they changed
money for those that wanted the half shekel, which was their yearly
poll, or redemption-money; or, upon the bills of return; so that
this might pass for the outward business of the house of God; and
yet Christ will not allow of it. Note, Great corruptions and abuses
come into the church by the practices of those whose gain is
godliness, that is, who make worldly gain the end of their
godliness, and counterfeit godliness their way to worldly gain
(
(2.) The purging out of this abuse. Christ
cast them out that sold. He did it before with a scourge
of small cords (
2. What he said, to justify himself, and to
convict them (
(1.) He shows, from a scripture prophecy,
what the temple should be, and was designed to be; My house
shall be called the house of prayer; which is quoted from
(2.) He shows, from a scripture reproof,
how they had abused the temple, and perverted the intention of it;
Ye have made it a den of thieves. This is quoted from
II. There, in the temple, he healed the
blind and the lame,
There also he silenced the offence which
the chief priests and scribes took at the acclamations with which
he was attended,
1. They were inwardly vexed at the
wonderful things that he did; they could not deny them to be true
miracles, and therefore were cut to the heart with indignation at
them, as
2. They openly quarrelled at the children's hosannas; they thought that hereby an honour was given him, which did not belong to him, and that it looked like ostentation. Proud men cannot bear that honour should be done to any but to themselves, and are uneasy at nothing more than at the just praises of deserving men. Thus Saul envied David the women's songs; and "Who can stand before envy?" When Christ is most honoured, his enemies are most displeased.
Just now we had Christ preferring the blind
and the lame before the buyers and sellers; now here we have him
(
Observe, (1.) The children were in the temple, perhaps playing there; no wonder, when the rulers make it a market-place, that the children make it a place of pastime; but we are willing to hope that many of them were worshipping there. Note, It is good to bring children betimes to the house of prayer, for of such is the kingdom of heaven. Let children be taught to keep up the form of godliness, it will help to lead them to the power of it. Christ has a tenderness for the lambs of his flock.
(2.) They were there crying Hosanna to the Son of David. This they learned from those that were grown up. Little children say and do as they hear others say, and see others do; so easily do they imitate; and therefore great care must be taken to set them good examples, and no bad ones. Maxima debetur puero reverentia—Our intercourse with the young should be conducted with the most scrupulous care. Children will learn of those that are with them, either to curse and swear, or to pray and praise. The Jews did betimes teach their children to carry branches at the feast of tabernacles, and to cry Hosanna; but God taught them here to apply it to Christ. Note, Hosanna to the Son of David well becomes the mouths of little children, who should learn young the language of Canaan.
(3.) Our Lord Jesus not only allowed it,
but was very well pleased with it, and quoted a scripture which was
fulfilled in it (
Lastly, Christ, having thus silenced
them, forsook them,
18 Now in the morning as he returned into the city, he hungered. 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. 20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! 21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
Observe,
I. Christ returned in the morning to
Jerusalem,
II. As he went, he hungered. He was a Man, and submitted to the infirmities of nature; he was an active Man, and was so intent upon his work, that he neglected his food, and came out, fasting; for the zeal of God's house did even eat him up, and his meat and drink was to do his Father's will. He was a poor Man, and had no present supply; he was a Man that pleased not himself, for he would willingly have taken up with green raw figs for his breakfast, when it was fit that he should have had something warm.
Christ therefore hungered, that he might have occasion to work this miracle, in cursing and so withering the barren fig-tree, and therein might give us an instance of his justice and his power, and both instructive.
1. See his justice,
(1.) This cursing of the barren fig-tree, represents the state of hypocrites in general; and so it teaches us, [1.] That the fruit of fig-trees may justly be expected from those that have the leaves. Christ looks for the power of religion from those that make profession of it; the favour of it from those that have the show of it; grapes from the vineyard that is planted in a fruitful hill: he hungers after it, his soul desires the first ripe fruits. [2.] Christ's just expectations from flourishing professors are often frustrated and disappointed; he comes to many, seeking fruit, and finds leaves only, and he discovers it. Many have a name to live, and are not alive indeed; dote on the form of godliness, and yet deny the power of it. [3.] The sin of barrenness is justly punished with the curse and plague of barrenness; Let no fruit grow on thee henceforward for ever. As one of the chiefest blessings, and which was the first, is, Be fruitful; so one of the saddest curses is, Be no more fruitful. Thus the sin of hypocrites is made their punishment; they would not do good, and therefore they shall do none; he that is fruitless, let him be fruitless still, and lose his honour and comfort. [4.] A false and hypocritical 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. Hypocrites may look plausible for a time, but, having no principle, no root in themselves, their profession will soon come to nothing; the gifts wither, common graces decay, the credit of the profession declines and sinks, and the falseness and folly of the pretender are manifested to all men.
(2.) It represents the state of the nation and people of the Jews in particular; they were a fig-tree planted in Christ's way, as a church. Now observe, [1.] The disappointment they gave to our Lord Jesus. He came among them, expecting to find some fruit, something that would be pleasing to him; he hungered after it; not that he desired a gift, he needed it not, but fruit that might abound to a good account. But his expectations were frustrated; he found nothing but leaves; they called Abraham their father, but did not do the works of Abraham; they professed themselves expectants of the promised Messiah, but, when he came, they did not receive and entertain him. [2.] The doom he passed upon them, that never any fruit should grow upon them or be gathered from them, as a church or as a people, from henceforward for ever. Never any good came from them (except the particular persons among them that believe), after they rejected Christ; they became worse and worse; blindness and hardness happened to them, and grew upon them, till they were unchurched, unpeopled, and undone, and their place and nation rooted up; their beauty was defaced, their privileges and ornaments, their temple, and priesthood, and sacrifices, and festivals, and all the glories of their church and state, fell like leaves in autumn. How soon did their fig-tree wither away, after they said, His blood be on us, and our children! And the Lord was righteous in it.
2. See the power of Christ; the former is wrapped up in the figure, but this more fully discoursed of; Christ intending thereby to direct his disciples in the use of their powers.
(1.) The disciples admired the effect of
Christ's curse (
(2.) Christ empowered them by faith to do
the like (
Observe, [1.] The description of this
wonder-working faith; If ye have faith, and doubt not. Note,
Doubting of the power and promise of God is the great thing that
spoils the efficacy and success of faith. "If you have faith, and
dispute not" (so some read it), "dispute not with yourselves,
dispute not with the promise of God; if you stagger not at the
promise" (
[2.] The power and prevalence of it
expressed figuratively; If ye shall say to this mountain,
meaning the mount of Olives, Be thou removed, it shall be
done. There might be a particular reason for his saying so of
this mountain, for there was a prophecy, that the mount of
Olives, which is before Jerusalem, should cleave in the midst, and
then remove,
[3.] The way and means of exercising this faith, and of doing that which is to be done by it; All things whatsoever ye shall ask in prayer, believing, ye shall receive. Faith is the soul, prayer is the body; both together make a complete man for any service. Faith, if it be right, will excite prayer; and prayer is not right, if it do not spring from faith. This is the condition of our receiving—we must ask in prayer, believing. The requests of prayer shall not be denied; the expectations of faith shall not be frustrated. We have many promises to this purport from the mouth of our Lord Jesus, and all to encourage faith, the principal grace, and prayer, the principal duty, of a Christian. It is but ask and have, believe and receive; and what would we more? Observe, How comprehensive the promise is—all things whatsoever ye shall ask; this is like all and every the premises in a conveyance. All things, in general; whatsoever, brings it to particulars; though generals include particulars, yet such is the folly of our unbelief, that, though we think we assent to promises in the general, yet we fly off when it comes to particulars, and therefore, that we might have strong consolation, it is thus copiously expressed, All things whatsoever.
23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.
Our Lord Jesus (like St. Paul after him)
preached his gospel with much contention; his first
appearance was in a dispute with the doctors in the temple, when
he was twelve years old; and here, just before he died, we have
him engaged in controversy. In this sense, he was like Jeremiah,
a man of contention; not striving, but striven with. The
great contenders with him, were, the chief priests and the
elders, the judges of two distinct courts: the chief priests
presided in the ecclesiastical court, in all matters of the Lord,
as they are called; the elders of the people were judges of the
civil courts, in temporal matters. See an idea of both,
I. As soon as he came into Jerusalem, he went to the temple, though he had been affronted there the day before, was there in the midst of enemies and in the mouth of danger; yet thither he went, for there he had a fairer opportunity of doing good to souls than any where else in Jerusalem. Though he came hungry to the city, and was disappointed of a breakfast at the barren fig-tree, yet, for aught that appears, he went straight to the temple, as one that esteemed the words of God's mouth, the preaching of them, more than his necessary food.
II. In the temple he was teaching; he had
called it a house of prayer (
III. When Christ was teaching the people, the priests and elders came upon him, and challenged him to produce his orders; the hand of Satan was in this, to hinder him in his work. Note, It cannot but be a trouble to a faithful minister, to be taken off, or diverted from, plain and practical preaching, by an unavoidable necessity of engaging in controversies, yet good was brought out of this evil, for hereby occasion was given to Christ to dispel the objections that were advanced against him, to the greater satisfaction of his followers; and, while his adversaries thought by their power to have silenced him, he by his wisdom silenced them.
Now, in this dispute with them, we may observe,
1. How he was assaulted by their insolent
demand; By what authority doest thou these things, and who gave
thee this authority? Had they duly considered his miracles, and
the power by which he wrought them, they needed not to have asked
this question; but they must have something to say for the shelter
of an obstinate infidelity. "Thou ridest in triumph into Jerusalem,
receivest the hosannas of the people, controllest in the temple,
drivest out such as had license to be there, from the rulers of the
temple, and paid them rent; thou are here preaching a new doctrine;
whence hadst thou a commission to do all this? Was it from Cæsar,
or from the high priest, or from God? Produce thy warrant, thy
credentials. Dost not thou take too much upon thee?" Note, It is
good for all that take upon them to act with authority, to put this
question to themselves, "Who gave us that authority?" For, unless a
man be clear in his own conscience concerning that, he cannot act
with any comfort or hope of success. They who run before their
warrant, run without their blessing,
Christ had often said it, and proved it
beyond contradiction, and Nicodemus, a master in Israel, had owned
it, that he was a teacher sent of God (
2. How he answered this demand with
another, which would help them to answer it themselves (
Now this question is concerning John's
baptism, here put for his whole ministry, preaching as well as
baptizing; "Was this from heaven, or of men? One of the two
it must be; either what he did was of his own head, or he was sent
of God to do it." Gamaliel's argument turned upon this hinge
(
(1.) If they answered this question, it
would answer theirs: should they say, against their consciences,
that John's baptism was of men, yet it would be easy to answer,
John did no miracle (
(2.) If they refused to answer it, that
would be a good reason why he should not offer proofs of his
authority to men that were obstinately prejudiced against the
strongest conviction; it was but to cast pearls before swine. Thus
he taketh the wise in their own craftiness (
3. How they were hereby baffled and run aground; they knew the truth, but would not own it, and so were taken in the snare they laid for our Lord Jesus. Observe,
(1.) How they reasoned with themselves, not concerning the merits of the cause, what proofs there were of the divine original of John's baptism; no, their care was, how to make their part good against Christ. Two things they considered and consulted, in this reasoning with themselves—their credit, and their safety; the same things which they principally aim at, who seek their own things.
[1.] They consider their own credit, which they would endanger if they should own John's baptism to be of God; for then Christ would ask them, before all the people. Why did ye not believe him? And to acknowledge that a doctrine is from God, and yet not to receive and entertain it, is the greatest absurdity and iniquity that a man can be charged with. Many that will not be kept by the fear of sin from neglecting and opposing that which they know to be true and good are kept by the fear of shame from owning that to be true and good which they neglect and oppose. Thus they reject the counsel of God against themselves, in not submitting to John's baptism, and are left without excuse.
[2.] They consider their own safety, that
they would expose themselves to the resentments of the people, if
they should say that John's baptism was of men; We fear the
people, for all hold John as a prophet. It seems, then,
First, That the people had truer sentiments of John than the
chief priests and the elders had, or, at least, were more free and
faithful in declaring their sentiments. This people, of whom they
said in their pride that they knew not the law, and were
cursed (
(2.) How they replied to our Saviour, and so dropped the question. They fairly confessed We cannot tell; that is, "We will not;" ouk oi damen—We never knew. The more shame for them, while they pretended to be leaders of the people, and by their office were obliged to take cognizance of such things; when they would not confess their knowledge, they were constrained to confess their ignorance. And observe, by the way, when they said, We cannot tell, they told a lie, for they knew that John's baptism was of God. Note, There are many who are more afraid of the shame of lying than of the sin, and therefore scruple not to speak that which they know to be false concerning their own thoughts and apprehensions, their affections and intentions, or their remembering or forgetting of things, because in those things they know nobody can disprove them.
Thus Christ avoided the snare they laid for
him, and justified himself in refusing to gratify them; Neither
tell I you by what authority I do these things. If they be so
wicked and base as either not to believe, or not to confess, that
the baptism of John was from heaven (though it obliged to
repentance, that great duty, and sealed the kingdom of God at hand,
that great promise), they were not fit to be discoursed with
concerning Christ's authority; for men of such a disposition could
not be convinced of the truth, nay, they could not but be provoked
by it, and therefore he that is thus ignorant, let him be
ignorant still. Note, Those that imprison the truths they know,
in unrighteousness (either by not professing them, or by not
practising according to them), are justly denied the further truths
they enquire after,
28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.
As Christ instructed his disciples by
parables, which made the instructions the more easy, so sometimes
he convinced his adversaries by parables, which bring reproofs more
close, and make men, or ever they are aware, to reprove themselves.
Thus Nathan convinced David by a parable (
In these verses we have the parable of the two sons sent to work in the vineyard, the scope of which is to show that they who knew not John's baptism to be of God, were shamed even by the publicans and harlots, who knew it, and owned it. Here is,
I. The parable itself, which represents two sorts of persons; some that prove better than they promise, represented by the first of those sons; others that promise better than they prove represented by the second.
1. They had both one and the same father, which signifies that God is a common Father to all mankind. There are favours which all alike receive from him, and obligations which all alike lie under to him; Have we not all one Father? Yes, and yet there is a vast difference between men's characters.
2. They had both the same command given
them; Son, go work to-day in my vineyard. Parents should not
breed up their children in idleness; nothing is more pleasing, and
yet nothing more pernicious, to youth than that.
3. Their conduct was very different.
(1.) One of the sons did better than he said, proved better than he promised. His answer was bad, but his actions were good.
[1.] Here is the untoward answer that he
gave to his father; he said, flat and plain I will not. See
to what a degree of impudence the corrupt nature of man rises, to
say, I will not, to the command of a Father; such a command
of such a Father; they are impudent children, and stiff-hearted.
Those that will not bend, surely they cannot blush; if they had any
degree of modesty left them, they could not say, We will
not.
[2.] Here is the happy change of his mind,
and of his way, upon second thought; Afterward he repented, and
went. Note, There are many who in the beginning are wicked and
wilful, and very unpromising, who afterward repent and mend, and
come to something. Some that God hath chosen, are suffered for a
great while to run to a great excess of riot; Such were some of
you,
(2.) The other son said better than he did,
promised better than he proved; his answer was good but his actions
bad. To him the father said likewise,
[1.] How fairly this other son promised;
He said, I go, sir. He gives his father a title of respect,
sir. Note, It becomes children to speak respectfully to
their parents. It is one branch of that honour which the fifth
commandment requires. He professes a ready obedience, I go;
not, "I will go by and by," but, "Ready, sir, you may depend upon
it, I go just now." This answer we should give from the heart
heartily to all the calls and commands of the word of God. See
[2.] How he failed in the performance;
He went not. Note, There are many that give good words, and
make fair promises, in religion, and those from some good motions
for the present, that rest there, and go no further, and so come to
nothing. Saying and doing are two things; and many there are that
say, and do not; it is particularly charged upon the Pharisees,
II. A general appeal upon the parable;
Whether of them twain did the will of his father?
III. A particular application of it to the
matter in hand,
In Christ's application of this parable, observe.
1. How he proves that John's baptism was from heaven, and not of men. "If you cannot tell," saith Christ, "you might tell,"
(1.) By the scope of his ministry; John came unto you in the way of righteousness. Would you know whether John had his commission from heaven, remember the rule of trial, By their fruits ye shall know them; the fruits of their doctrines, the fruits of their doings. Observe but their way, and you may trace out both their rise and their tendency. Now it was evident that John came in the way of righteousness. In his ministry, he taught people to repent, and to work the works of righteousness. In his conversation, he was a great example of strictness, and seriousness, and contempt of the world, denying himself, and doing good to every body else. Christ therefore submitted to the baptism of John, because it became him to fulfil all righteousness. Now, if John thus came in the way of righteousness, could they be ignorant that his baptism was from heaven, or make any doubt of it?
(2.) By the success of his ministry; The
publicans and the harlots believed him; he did abundance of
good among the worst sort of people. St. Paul proves his
apostleship by the seals of his ministry,
2. How he reproves them for their contempt
of John's baptism, which yet, for fear of the people, they were not
willing to own. To shame them for it, he sets before them the
faith, repentance, and obedience, of the publicans and harlots,
which aggravated their unbelief and impenitence. As he shows,
(1.) The publicans and harlots were like
the first son in the parable, from whom little of religion was
expected. They promised little good, and those that knew them
promised themselves little good from them. Their disposition was
generally rude, and their conversation profligate and debauched;
and yet many of them were wrought upon the by the ministry of John,
who came in the spirit and power of Elias. See
(2.) The scribes and Pharisees, the chief
priests and elders, and indeed the Jewish nation in general, were
like the other son that gave good words; they made a specious
profession of religion, and yet, when the kingdom of the Messiah
was brought among them by the baptism of John, they slighted it,
they turned their back upon it, nay they lifted up the heel
against it. A hypocrite is more hardly convinced and converted
than a gross sinner; the form of godliness, if that be rested in,
becomes one of Satan's strongholds, by which he opposes the power
of godliness. It was an aggravation of their unbelief, [1.] That
John was such an excellent person, that he came, and came to them,
in the way of righteousness. The better the means are, the
greater will the account be, if not improved. [2.] That, when they
saw the publicans and harlots go before them into the kingdom of
heaven, they did not afterward repent and believe; were not thereby
provoked to a holy emulation,
33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
This parable plainly sets forth the sin and ruin of the Jewish nation; they and their leaders are the husbandmen here; and what is spoken for conviction to them, is spoken for caution to all that enjoy the privileges of the visible church, not to be high-minded, but fear.
I. We have here the privileges of the Jewish church, represented by the letting out of a vineyard to the husbandmen; they were as tenants holding by, from, and under, God the great Householder. Observe,
1. How God established a church for himself
in the world. The kingdom of God upon earth is here compared to a
vineyard, furnished with all things requisite to an advantageous
management and improvement of it. (1.) He planted this vineyard.
The church is the planting of the Lord,
2. How he entrusted these visible
church-privileges with the nation and people of the Jews,
especially their chief priests and elders; he let it out to them as
husbandmen, not because he had need of them as landlords have of
their tenants, but because he would try them, and be honoured by
them. When in Judah God was known, and his name was great, when
they were taken to be to God for a people, and for a name, and
for a praise (
II. God's expectation of rent from these
husbandmen,
III. The husbandmen's baseness in abusing the messengers that were sent to them.
1. When he sent them his servants, they
abused them, though they represented the master himself, and spoke
in his name. Note, The calls and reproofs of the word, if they do
not engage, will but exasperate. See here what hath all along been
the lot of God's faithful messengers, more or less; (1.) To suffer;
so persecuted they the prophets, who were hated with a cruel
hatred. They not only despised and reproached them, but treated
them as the worst of malefactors—they beat them, and killed them,
and stoned them. They beat Jeremiah, killed Isaiah, stoned
Zechariah the son of Jehoiada in the temple. If they that live
godly in Christ Jesus themselves shall suffer
persecution, much more they that press others to it. This was
God's old quarrel with the Jews, misusing his prophets,
Now see, [1.] How God persevered in his goodness to them. He sent other servants, more than the first; though the first sped not, but were abused. He had sent them John the Baptist, and him they had beheaded; and yet he sent them his disciples, to prepare his way. O the riches of the patience and forbearance of God, in keeping up in his church a despised, persecuted ministry! [2.] How they persisted in their wickedness. They did unto them likewise. One sin makes way for another of the same kind. They that are drunk with the blood of the saints, add drunkenness to thirst, and still cry, Give, give.
2. At length, he sent them his Son; we have seen God's goodness in sending, and their badness in abusing, the servants; but in the latter instance both these exceed themselves.
(1.) Never did grace appear more gracious than in sending the Son. This was done last of all. Note, All the prophets were harbingers and forerunners to Christ. He was sent last; for if nothing else would work upon them, surely this would; it was therefore served for the ratio ultima—the last expedient. Surely they will reverence my Son, and therefore I will send him. Note, It might reasonably be expected that the Son of God, when he came to his own, should be reverenced; and reverence to Christ would be a powerful and effectual principle of fruitfulness and obedience, to the glory of God; if they will but reverence the Son, the point is gained. Surely they will reverence my Son, for he comes with more authority than the servants could; judgment is committed to him, that all men should honour him. There is greater danger in refusing him than in despising Moses's law.
(2.) Never did sin appear more sinful than in the abusing of him, which was now to be done in two or three days. Observe,
[1.] How it was plotted (
[2.] How this plot was executed,
IV. Here is their doom read out of their
own mouths,
1. Our Saviour, in his question, supposes that the lord of the vineyard will come, and reckon with them. God is the Lord of the vineyard; the property is his, and he will make them know it, who now lord it over his heritage, as if it were all their own. The Lord of the vineyard will come. Persecutors say in their hearts, He delays his coming, he doth not see, he will not require; but they shall find, though he bear long with them, he will not bear always. It is comfort to abused saints and ministers, that the Lord is at hand, the Judge stands before the door. When he comes, what will he do to carnal professors? What will he do to cruel persecutors? They must be called to account, they have their day now; but he sees that his day is coming.
2. They, in their answer, suppose that it will be a terrible reckoning; the crime appearing so very black, you may be sure,
(1.) That he will miserably destroy those wicked men; it is destruction that is their doom. Kakous kakos apolesei—Malos male perdet. Let men never expect to do ill, and fare well. This was fulfilled upon the Jews, in that miserable destruction which was brought upon them by the Romans, and was completed about forty years after this; and unparalleled ruin, attended with all the most dismal aggravating circumstances. It will be fulfilled upon all that tread in the steps of their wickedness; hell is everlasting destruction, and it will be the most miserable destruction to them of all others, that have enjoyed the greatest share of church privileges, and have not improved them. The hottest place in hell will be the portion of hypocrites and persecutors.
(2.) That he will let out his vineyard to other husbandmen. Note, God will have a church in the world, notwithstanding the unworthiness and opposition of many that abuse the privileges of it. The unbelief and frowardness of man shall not make the word of God of no effect. If one will not, another will. The Jews' leavings were the Gentiles' feast. Persecutors may destroy the ministers, but cannot destroy the church. The Jews imagined that no doubt they were the people, and wisdom and holiness must die with them; and if they were cut off, what would God do for a church in the world? But when God makes use of any to bear up his name, it is not because he needs them, nor is he at all beholden to them. If we were made a desolation and an astonishment, God could build a flourishing church upon our ruins; for he is never at a loss what to do for his great name, whatever becomes of us, and of our place and nation.
V. The further illustration and application of this by Christ himself, telling them, in effect, that they had rightly judged.
1. He illustrates it by referring to a
scripture fulfilled in this (
(1.) The builders' rejecting of the stone is the same with the husbandmen's abusing of the son that was sent to them. The chief priests and the elders were the builders, had the oversight of the Jewish church, which was God's building: and they would not allow Christ a place in their building, would not admit his doctrine or laws into their constitution; they threw him aside as a despised broken vessel, a stone that would serve only for a stepping-stone, to be trampled upon.
(2.) The advancing of this stone to be the head of the corner is the same with letting out the vineyard to other husbandmen. He who was rejected by the Jews was embraced by the Gentiles; and to that church where there is no difference of circumcision or uncircumcision, Christ is all, and in all. His authority over the gospel church, and influence upon it, his ruling it as the Head, and uniting it as the Corner-stone, are the great tokens of his exhaltation. Thus, in spite of the malice of the priests and elders, he divided a portion with the great, and received his kingdom, though they would not have him to reign over them.
(3.) The hand of God was in all this;
This is the Lord's doing. Even the rejecting of him by the
Jewish builders was by the determinate counsel and foreknowledge of
God; he permitted and overruled it; much more was his advancement
to the Head of the corner; his right hand and his holy arm brought
it about; it was God himself that highly exalted him, and
gave him a name above every name; and it is marvellous in our
eyes. The wickedness of the Jews that rejected him is
marvellous; that men should be so prejudiced against their own
interest! See
2. He applies it to them, and application is the life of preaching.
(1.) He applies the sentence which they had
passed (
[1.] That the Jews shall be unchurched;
The kingdom of God shall be taken from you. This turning out
of the husbandmen speaks the same doom with that of dismantling the
vineyard, and laying it common.
[2.] That the Gentiles shall be taken in.
God needs not ask us leave whether he shall have a church in the
world; though his vine be plucked up in one place, he will find
another to plant it in. He will give it ethnei—to
the Gentile world, that will bring forth the fruit of
it. They who had been not a people, and had not obtained mercy,
became favourites of Heaven. This is the mystery which blessed Paul
was so much affected with (
(2.) He applies the scripture which he had
quoted (
[1.] Some, through ignorance, stumble at
Christ in his estate of humiliation; when this Stone lies on the
earth, where the builders threw it, they, through their blindness
and carelessness, fall on it, fall over it, and they shall be
broken. The offence they take at Christ, will not hurt him, any
more than he that stumbles, hurts the stone he stumbles at; but it
will hurt themselves; they will fall, and be broken, and snared,
[2.] Others, through malice, oppose Christ,
and bid defiance to him in his estate of exaltation, when this
Stone is advanced to the head of the corner; and on them it
shall fall, for they pull it on their own heads, as the Jews
did by that challenge, His blood be upon us and upon our
children, and it will grind them to powder. The former
seems to bespeak the sin and ruin of all unbelievers; this is the
greater sin, and sorer ruin, of persecutors, that kick against
the pricks, and persist in it. Christ's kingdom will be a
burthensome stone to all those that attempt to overthrow it, or
heave it out of its place; see
Lastly, The entertainment which this discourse of Christ met with among the chief priests and elders, that heard his parables.
1. They perceived that he spake of
them (
2. They sought to lay hands on him.
Note, When those who hear the reproofs of the word, perceive that
it speaks of them, if it do not do them a great deal of good, it
will certainly do them a great deal of hurt. If they be not pricked
to the heart with conviction and contrition, as they were
3. They durst not do it, for fear of the
multitude, who took him for a prophet, though not for the
Messiah; this served to keep the Pharisees in awe. The fear of the
people restrained them from speaking ill of John (
This chapter is a continuation of Christ's
discourses in the temple, two or three days before he died. His
discourses then are largely recorded, as being of special weight
and consequence. In this chapter, we have, I. Instruction given, by
the parable of the marriage-supper, concerning the rejection of the
Jews, and the calling of the Gentiles (
1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.
We have here the parable of the guests
invited to the wedding-feast. In this it is said (
I. Gospel preparations are here represented by a feast which a king made at the marriage of his son; such is the kingdom of heaven, such the provision made for precious souls, in and by the new covenant. The King is God, a great King, King of kings. Now,
1. Here is a marriage made for his
son, Christ is the Bridegroom, the church is the bride; the
gospel-day is the day of his espousals,
2. Here is a dinner prepared for this
marriage,
(1.) It is a feast. Gospel
preparations were prophesied of as a feast (
(2.) It is a wedding feast. Wedding
feasts are usually rich, free, and joyful. The first miracle Christ
wrought, was, to make plentiful provision for a wedding feast
(
(3.) It is a royal wedding feast; it
is the feast of a king (
II. Gospel calls and offers are represented
by an invitation to this feast. Those that make a feast will have
guests to grace the feast with. God's guests are the children of
men. Lord, what is man, that he should be thus dignified!
The guests that were first invited were the Jews; wherever
the gospel is preached, this invitation is given; ministers are the
servants that are sent to invite,
Now, 1. The guests are called, bidden to the wedding. All that are within hearing of the joyful sound of the gospel, to them is the word of this invitation sent. The servants that bring the invitation do not set down their names in a paper; there is no occasion for that, since none are excluded but those that exclude themselves. Those that are bidden to the dinner are bidden to the wedding; for all that partake of gospel privileges are to give a due and respectful attendance on the Lord Jesus, as the faithful friends and humble servants of the Bridegroom. They are bidden to the wedding, that they may go forth to meet the bridegroom; for it is the Father's will that all men should honour the Son.
2. The guests are called upon; for in the
gospel there are not only gracious proposals made, but gracious
persuasives. We persuade men, we beseech them in Christ's
stead,
III. The cold treatment which the gospel of Christ often meets with among the children of men, represented by the cold treatment that this message met with and the hot treatment that the messengers met with, in both which the king himself and the royal bridegroom are affronted. This reflects primarily upon the Jews, who rejected the counsel of God against themselves; but it looks further, to the contempt that would, by many in all ages, be put upon, and the opposition that would be given to, the gospel of Christ.
1. The message was basely slighted
(
And the reason why they made light of
the marriage feast was, because they had other things that they
minded more, and had more mind to; they went their ways, one to
his farm, and another to his merchandise. Note, The business
and profit of worldly employments prove to many a great hindrance
in closing with Christ: none turn their back on the feast, but with
some plausible excuse or other,
2. The messengers were basely abused;
The remnant, or the rest of them, that is, those who did not
go the farms, or merchandise, were neither husbandmen
nor tradesmen, but ecclesiastics, the scribes, and Pharisees,
and chief priests; these were the persecutors, these took
the servants, and treated them spitefully, and slew them. This,
in the parable, is unaccountable, never any could be so rude and
barbarous as this, to servants that came to invite them to a feast;
but, in the application of the parable, it was matter of fact; they
whose feet should have been beautiful, because they
brought the glad tidings of the solemn feasts (
IV. The utter ruin that was coming upon the
Jewish church and nation is here represented by the revenge which
the king, in wrath, took on these insolent recusants (
1. What was the crying sin that brought the
ruin; it was their being murderers. He does not say, he
destroyed those despisers of his call, but those
murderers of his servants; as if God were more jealous for the
lives of his ministers than for the honour of his gospel; he that
toucheth them, toucheth the apple of his eye. Note,
Persecution of Christ's faithful ministers fills the measure of
guilt more than any thing. Filling Jerusalem with innocent
blood was that sin of Manasseh which the Lord would not
pardon,
2. What was the ruin itself, that was
coming; He sent forth his armies. The Roman armies were his
armies, of his raising, of his sending against the people of his
wrath; and he gave them a charge to tread them down,
V. The replenishing of the church again, by
the bringing in of the Gentiles, is here represented by the
furnishing of the feast with guests out of the high-ways,
Here is, 1. The complaint of the master of
the feast concerning those that were first bidden (
2. The commission he gave to the servants,
to invite other guests. The inhabitants of the city
(
3. The success of this second invitation;
if some will not come, others will (
Now the guests that were gathered were,
[1.] A multitude, all, as many as they found; so many, that
the guest-chamber was filled. The sealed ones of the Jews were
numbered, but those of other nations were without number, a very
great multitude,
VI. The case of hypocrites, who are in the church, but not of it, who have a name to live, but are not alive indeed, is represented by the guest that had not on a wedding garment; one of the bad that were gathered in. Those come short of salvation by Christ, not only who refuse to take upon them the profession of religion, but who are not sound at heart in that profession. Concerning this hypocrite observe,
1. His discovery, how he was found out,
(1.) The king came in to see the
guests, to bid those welcome who came prepared, and to turn
those out who came otherwise. Note, The God of heaven takes
particular notice of those who profess religion, and have a place
and name in the visible church. Our Lord Jesus walks among the
golden candlesticks and therefore knows their works. See
Observe, This hypocrite was never
discovered to be without a wedding garment, till the king
himself came in to see the guests. Note, It is God's
prerogative to know who are sound at heart in their profession, and
who are not. We may be deceived in men, either one way or other;
but He cannot. The day of judgment will be the great discovering
day, when all the guests will be presented to the King: then he
will separate between the precious and the vile (
(2.) As soon as he came in, he presently
espied the hypocrite; He saw there a man which had not on a
wedding garment; though but one, he soon had his eye upon him;
there is no hope of being hid in a crowd from the arrests of divine
justice; he had not on a wedding garment; he was not dressed as
became a nuptial solemnity; he had not his best clothes on. Note,
Many come to the wedding feast without a wedding garment. If the
gospel be the wedding feast, then the wedding garment is a frame of
heart, and a course of life agreeable to the gospel and our
profession of it, worthy of the vocation wherewith we are
called (
2. His trial (
(1.) How he was arraigned (
(2.) How he was convicted; he was
speechless: ephimothe—he was muzzled (so
the word is used,
3. His sentence (
(1.) He is ordered to be pinioned, as
condemned malefactors are, to be manacled and shackled. Those that
will not work and walk as they should, may expect to be bound hand
and foot. There is a binding in this world by the servants, the
ministers, whose suspending of persons that walk disorderly, to the
scandal of religion, is called binding of them,
(2.) He is ordered to be carried off from
the wedding feast; Take him away. When the wickedness of
hypocrites appears, they are to be taken away from the communion of
the faithful, to be cut of as withered branches. This bespeaks the
punishment of loss in the other world; they shall be taken away
from the king, from the kingdom, from the wedding feast, Depart
from me, ye cursed. It will aggravate their misery, that (like
the unbelieving lord,
(3.) He is ordered into a doleful dungeon;
Cast him into utter darkness. Our Saviour here insensibly
slides out of this parable into that which it intimates—the
damnation of hypocrites in the other world. Hell is utter darkness,
it is darkness out of heaven, the land of light; or it is extreme
darkness, darkness to the last degree, without the least ray or
spark of light, or hope of it, like that of Egypt; darkness
which might be felt; the blackness of darkness, as darkness
itself,
Lastly, The parable is concluded
with that remarkable saying which we had before (
15 Then went the Pharisees, and took counsel how they might entangle him in his talk. 16 And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. 17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 show me the tribute money. And they brought unto him a penny. 20 And he saith unto them, Whose is this image and superscription? 21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. 22 When they had heard these words, they marvelled, and left him, and went their way.
It was not the least grievous of the sufferings of Christ, that he endured the contradiction of sinners against himself, and had snares laid for him by those that sought how to take him off with some pretence. In these verses, we have him attacked by the Pharisees and Herodians with a question about paying tribute to Cæsar. Observe,
I. What the design was, which they proposed
to themselves; They took counsel to entangle him in his
talk. Hitherto, his encounters had been mostly with the chief
priests and the elders, men in authority, who trusted more to their
power than to their policy, and examined him concerning his
commission (
1. They took counsel. It was
foretold concerning him, that the rulers would take
counsel against him (
2. That which they aimed at was to
entangle him in his talk. They saw him free and bold in
speaking his mind, and hoped by that, if they could bring him to
some nice and tender point, to get an advantage against him. It has
been the old practice of Satan's agents and emissaries, to make a
man an offender for a word, a word misplaced, or mistaken, or
misunderstood; a word, though innocently designed, yet perverted by
strained inuendos: thus they lay a snare for him that reproveth
in the gate (
There are two ways by which the enemies of
Christ might be revenged on him, and be rid of him; either by law
or by force. By law they could not do it, unless they could make
him obnoxious to the civil government; for it was not lawful for
them to put any man to death (
II. The question which they put to him
pursuant to this design,
1. The persons they employed; they did not go themselves, lest the design should be suspected and Christ should stand the more upon his guard; but they sent their disciples, who would look less like tempters, and more like learners. Note, Wicked men will never want wicked instruments to be employed in carrying on their wicked counsels. Pharisees have their disciples at their beck, who will go any errand for them, and say as they say; and they have this in their eyes, when they are so industrious to make proselytes.
With them they sent the Herodians, a party
among the Jews, who were for a cheerful and entire subjection to
the Roman emperor, and to Herod his deputy; and who made it their
business to reconcile people to that government, and pressed all to
pay their tribute. Some think that they were the collectors of the
land tax, as the publicans were of the customs, and that they went
with the Pharisees to Christ, with this blind upon their plot, that
while the Herodians demanded the tax, and the Pharisees denied it,
they were both willing to refer it to Christ, as a proper Judge to
decide the quarrel. Herod being obliged, by the charter of the
sovereignty, to take care of the tribute, these Herodians, by
assisting him in that, helped to endear him to his great friends at
Rome. The Pharisees, on the other hand, were zealous for the
liberty of the Jews, and did what they could to make them impatient
of the Roman yoke. Now, if he should countenance the paying of
tribute, the Pharisees would incense the people against him; if he
should discountenance or disallow it, the Herodians would incense
the government against him. Note, It is common for those that
oppose one another, to continue in an opposition to Christ and his
kingdom. Samson's foxes looked several ways, but met in one
firebrand. See
2. The preface, with which they were
plausibly to introduce the question; it was highly complimentary to
our Saviour (
Now, (1.) What they said of Christ was right, and whether they knew it or no, blessed be God, we know it.
[1.] That Jesus Christ was a faithful
Teacher; Thou art true, and teachest the way of God in
truth. For himself, he is true, the Amen, the faithful
Witness; he is the Truth itself. As for his doctrine, the
matter of his teaching was the way of God, the way that God
requires us to walk in, the way of duty, that leads to happiness;
that is the way of God. The manner of it was in truth; he showed
people the right way, the way in which they should go. He
was a skilful Teacher, and knew the way of God; and a faithful
Teacher, that would be sure to let us know it. See
[2.] That he was a bold Reprover. In
preaching, he cared not for any; he valued no man's frowns
or smiles, he did not court, he did not dread, either the great or
the many, for he regarded not the person of man. In his
evangelical judgment, he did not know faces; that Lion of the
tribe of Judah, turned not away for any (
(2.) Though what they said was true for the
matter of it, yet there was nothing but flattery and treachery in
the intention of it. They called him Master, when they were
contriving to treat him as the worst of malefactors; they pretended
respect for him, when they intended mischief against him; and they
affronted his wisdom as Man, much more his omniscience as God, of
which he had so often given undeniable proofs, when they imagined
that they could impose upon him with these pretences, and that he
could not see through them. It is the grossest atheism, that is the
greatest folly in the world, to think to put a cheat upon Christ,
who searches the heart,
3. The proposal of the case; What
thinkest thou? As if they had said, "Many men are of many minds
in this matter; it is a case which relates to practice, and occurs
daily; let us have thy thought freely in the matter, Is it
lawful to give tribute to Cæsar or not?" This implies a further
question; Has Cæsar a right to demand it? The nation of the Jews
was lately, about a hundred years before this, conquered by the
Roman sword, and so, as other nations, made subject to the Roman
yoke, and became a province of the empire; accordingly, toll,
tribute, and custom, were demanded from them, and sometimes
poll-money. By this it appeared that the sceptre was departed
from Judah (
Now the question was, Whether it was lawful
to pay these taxes voluntarily, or, Whether they should not insist
upon the ancient liberty of their nation, and rather suffer
themselves to be distrained upon? The ground of the doubt was, that
they were Abraham's seed, and should not by consent be in
bondage to any man,
However, by this question they hoped to entangle Christ, and, which way soever he resolved it, to expose him to the fury either of the jealous Jews, or of the jealous Romans; they were ready to triumph, as Pharaoh did over Israel, that the wilderness had shut him in, and his doctrine would be concluded either injurious to the rights of the church, or hurtful to kings and provinces.
III. The breaking of this snare by the wisdom of the Lord Jesus.
1. He discovered it (
2. He evaded it; his convicting them of hypocrisy might have served for an answer (such captious malicious questions deserve a reproof, not a reply): but our Lord Jesus gave a full answer to their question, and introduced it by an argument sufficient to support it, so as to lay down a rule for his church in this matter, and yet to avoid giving offence, and to break the snare.
(1.) He forced them, ere they were aware,
to confess Cæsar's authority over them,
Christ asked them, Whose image is this? They owned it to be Cæsar's, and thereby convicted those of falsehood who said, We were never in bondage to any; and confirmed what afterward they said, We have no king but Cæsar. It is a rule in the Jewish Talmud, that "he is the king of the country whose coin is current in the country." Some think that the superscription upon this coin was a memorandum of the conquest of Judea by the Romans, anno post captam Judæam—the year after that event; and that they admitted that too.
(2.) From thence he inferred the lawfulness
of paying tribute to Cæsar (
[1.] No offence was given. It was much to
the honour of Christ and his doctrine, that he did not interpose as
a Judge or a Divider in matters of this nature, but left them as he
found them, for his kingdom is not of this world; and in
this he hath given an example to his ministers, who deal in sacred
things, not to meddle with disputes about things secular, not to
wade far into controversies relating to them, but to leave that to
those whose proper business it is. Ministers that would mind their
business, and please their master, must not entangle themselves
in the affairs of this life: they forfeit the guidance of God's
Spirit, and the convoy of his providence when they thus go out of
their way. Christ discusses not the emperor's title, but enjoins a
peaceable subjection to the powers that be. The government
therefore had no reason to take offence at his determination, but
to thank him, for it would strengthen Cæsar's interest with the
people, who held him for a Prophet; and yet such was the impudence
of his prosecutors, that, though he had expressly charged them to
render to Cæsar the things that are Cæsar's, they laid the
direct contrary in his indictment, that he forbade to give
tribute to Cæsar,
[2.] His adversaries were reproved. First, Some of them would have had him make it unlawful to give tribute to Cæsar, that they might have a pretence to save their money. Thus many excuse themselves from that which they must do, by arguing whether they may do it or no. Secondly, They all withheld from God his dues, and are reproved for that: while they were vainly contending about their civil liberties, they had lost the life and power of religion, and needed to be put in mind of their duty to God, with that to Cæsar.
[3.] His disciples were instructed, and standing rules left to the church.
First, That the Christian religion is no enemy to civil government, but a friend to it. Christ's kingdom doth not clash or interfere with the kingdoms of the earth, in any thing that pertains to their jurisdiction. By Christ kings reign.
Secondly, It is the duty of subjects
to render to magistrates that which, according to the laws of their
country, is their due. The higher powers, being entrusted with the
public welfare, the protection of the subject, and the conservation
of the peace, are entitled, in consideration thereof, to a just
proportion of the public wealth, and the revenue of the nation.
For this cause pay we tribute, because they attend
continually to this very thing (
Thirdly, When we render to Cæsar the things that are Cæsar's, we must remember withal to render to God the things that are God's. If our purses be Cæsar's, our consciences are God's; he hath said, My son, give me thy heart: he must have the innermost and uppermost place there; we must render to God that which is his due, out of our time and out of our estates; from them he must have his share as well as Cæsar his; and if Cæsar's commands interfere with God's we must obey God rather than men.
Lastly, Observe how they were
nonplussed by this answer; they marvelled, and left him, and
went their way,
23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 26 Likewise the second also, and the third, unto the seventh. 27 And last of all the woman died also. 28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her. 29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. 30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33 And when the multitude heard this, they were astonished at his doctrine.
We have here Christ's dispute with the
Sadducees concerning the resurrection; it was the same day on which
he was attacked by the Pharisees about paying tribute. Satan was
now more busy than ever to ruffle and disturb him; it was an
hour of temptation,
I. The opposition which the Sadducees made
to a very great truth of religion; they say, There is no
resurrection, as there are some fools who say, There is no
God. These heretics were called Sadducees from one
Sadoc, a disciple of Antigonus Sochæus, who flourished about two
hundred and eighty-four years before our Saviour's birth. They lie
under heavy censures among the writers of their own nation, as men
of base and debauched conversations, which their principles led
them to. They were the fewest in number of all the sects among the
Jews, but generally persons of some rank. As the Pharisees and
Essenes seemed to follow Plato and Pythagoras, so the Sadducees
were much of the genius of the Epicureans; they denied the
resurrection, they said, There is no future state, no life after
this; that, when the body dies, the soul is annihilated, and dies
with it; that there is no state of rewards or punishments in the
other world; no judgment to come in heaven or hell. They
maintained, that, except God, there is not spirit (
II. The objection they made against the truth, which was taken from a supposed case of a woman that had seven husbands successively; now they take it for granted, that, if there be a resurrection, it must be a return to such a state as this we are now in, and to the same circumstances, like the imaginary Platonic year; and if so, it is an invincible absurdity for this woman in the future state to have seven husbands, or else an insuperable difficulty which of them should have her, he whom she had first, or he whom she had last, or he whom she loved best, or he whom she lived longest with.
1. They suggest the law of Moses in this
matter (
2. They put a case upon this statute,
which, whether it were a case in fact or only a moot
case, is not at all material; if it had not really occurred,
yet possibly it might. It was of seven brothers, who married the
same woman,
(1.) The desolations that death sometimes
makes in families when it comes with commission; how it often
sweeps away a whole fraternity in a little time;: seldom (as the
case is put) according to seniority (the land of darkness is
without any order,) but heaps upon heaps; it diminishes
families that had multiplied greatly,
(2.) The obedience of these seven brothers
to the law, though they had a power of refusal under the penalty of
a reproach,
But, last of all, the woman died
also. Note, Survivorship is but a reprieve; they that live
long, and bury their relations and neighbours one after another, do
not thereby acquire an immortality; no, their day will come to
fall. Death's bitter cup goes round, and, sooner or later, we must
all pledge in it,
3. They propose a doubt upon this case
(
III. Christ's answer to this objection; by reproving their ignorance, and rectifying their mistake, he shows the objection to be fallacious and unconcluding.
1. He reproves their ignorance (
(1.) They know not the power of God;
which would lead men to infer that there may be a
resurrection and a future state. Note, The ignorance, disbelief, or
weak belief, of God's power, is at the bottom of many errors,
particularly theirs who deny the resurrection. When we are told of
the soul's existence and agency in a state of separation from the
body, and especially that a dead body, which had lain many ages in
the grave, and is turned into common and indistinguished dust, that
this shall be raised the same body that it was, and live, move, and
act, again; we are ready to say, How can these things be?
Nature allows it for a maxim, A privatione ad habitum non datur
regressus—The habits attaching to a state of existence vanish
irrecoverably with the state itself. If a man die, shall he
live again? And vain men, because they cannot comprehend the
way of it, question the truth of it; whereas, if we
firmly believe in God the Father Almighty, that nothing is
impossible with God, all these difficulties vanish. This therefore
we must fasten upon, in the first place, that God is omnipotent,
and can do what he will; and then no room is left for doubting but
that he will do what he has promised; and, if so, why should it
be thought a thing incredible with you that God should raise the
dead?
(2.) They know not the scriptures,
which decidedly affirm that there shall be a resurrection and a
future state. The power of God, determined and engaged by his
promise, is the foundation for faith to build upon. Now the
scriptures speak plainly, that the soul is immortal, and there is
another life after this; it is the scope both of the law and of the
prophets, that there shall be a resurrection of the dead, both
of the just and of the unjust,
2. He rectifies their mistake, and
(
(1.) It is not like the state we are now in
upon earth; They neither marry, nor are given in marriage.
In our present state marriage is necessary; it was instituted in
innocency; whatever intermission or neglect there has been of other
institutions, this was never laid aside, nor will be till the end
of time. In the old world, they were marrying, and giving in
marriage; the Jews in Babylon, when cut off from other
ordinances, yet were bid to take them wives,
(2.) It is like the state angels are now in
in heaven; They are as the angels of God in heaven; they
are so, that is, undoubtedly they shall be so. They are so
already in Christ their Head, who has made them sit with him in
heavenly places,
IV. Christ's argument to confirm this great truth of the resurrection and a future state; the matters being of great concern, he did not think it enough (as in some other disputes) to discover the fallacy and sophistry of the objection, but backed the truth with a solid argument; for Christ brings forth judgment to truth as well as victory, and enables his followers to give a reason of the hope that is in them. Now observe,
1. Whence he fetched his argument—from the scripture; that is the great magazine or armoury whence we may be furnished with spiritual weapons, offensive and defensive. It is written is Goliath's sword. Have ye not read that which was spoken to you by God? Note, (1.) What the scripture speaks God speaks. (2.) What was spoken to Moses was spoken to us; it was spoken and written for our learning. (3.) It concerns us to read and hear what God hath spoken, because it is spoken to us. It was spoken to you Jews in the first place, for to them were committed the oracles of God. The argument is fetched from the books of Moses, because the Sadducees received them only, as some think, or, at least, them chiefly, for canonical scriptures; Christ therefore fetched his proof from the most indisputable fountain. The latter prophets have more express proofs of a future state than the law of Moses has; for though the law of Moses supposes the immortality of the soul and a future state, as principles of what is called natural religion, yet no express revelation of it is made by the law of Moses; because so much of that law was peculiar to that people, and was therefore guarded as municipal laws used to be with temporal promises and threatenings, and the more express revelation of a future state was reserved for the latter days; but our Saviour finds a very solid argument for the resurrection even in the writings of Moses. Much scripture lies under ground, that must be digged for.
2. What his argument was (
Now the drift of the argument is to prove,
(1.) That there is a future state, another life after this, in which the righteous shall be truly and constantly happy. This is proved from what God said; I am the God of Abraham.
[1.] For God to be any one's God supposes
some very extraordinary privilege and happiness; unless we know
fully what God is, we could not comprehend the riches of that word,
I will be to thee a God, that is, a Benefactor like myself.
The God of Israel is a God to Israel (
[2.] It is manifest that these good men had
no such extraordinary happiness, in this life, as might look
any thing like the accomplishment of so great a word as that. They
were strangers in the land of promise, wandering, pinched with
famine; they had not a foot of ground of their own but a
burying-place, which directed them to look for something beyond
this life. In present enjoyments they came far short of their
neighbours that were strangers to this covenant. What was there in
this world to distinguish them and the heirs of their faith from
other people, any whit proportionable to the dignity and
distinction of this covenant? If no happiness had been reserved for
these great and good men on the other side of death, that
melancholy word of poor Jacob's, when he was old (
[3.] Therefore there must certainly be a
future state, in which, as God will ever live to be eternally
rewarding, so Abraham, Isaac, and Jacob, will ever live to be
eternally rewarded. That of the apostle (
(2.) That the soul is immortal, and the body shall rise again, to be united; if the former point be gained, these will follow; but they are likewise proved by considering the time when God spoke this; it was to Moses at the bush, long after Abraham, Isaac, and Jacob, were dead and buried; and yet God saith, not, "I was," or "have been," but I am the God of Abraham. Now God is not God of the dead, but of the living. He is a living God, and communicates vital influences to those to whom he is a God. If, when Abraham died, there had been an end of him, there had been an end likewise of God's relation to him as his God; but at that time, when God spoke to Moses, he was the God of Abraham, and therefore Abraham must be then alive; which proves the immortality of the soul in a state of bliss; and that, by consequence, infers the resurrection of the body; for there is such an inclination in the human soul to its body, as would make a final and eternal separation inconsistent with the bliss of those that have God for their God. The Sadducees' notion was, that the union between body and soul is so close, that, when the body dies, the soul dies with it. Now, upon the same hypothesis, if the soul lives, as it certainly does, the body must some time or other live with it. And besides, the Lord is for the body, it is an essential part of the man; there is a covenant with the dust, which will be remembered, otherwise the man would not be happy. The charge which the dying patriarchs gave concerning their bones, and that in faith, was an evidence that they had some expectation of the resurrection of their bodies. But this doctrine was reserved for a more full revelation after the resurrection of Christ, who was the first-fruits of them that slept.
Lastly, We have the issue of this
dispute. The Sadducees were put to silence (
34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two commandments hang all the law and the prophets.
Here is a discourse which Christ had with a Pharisee-lawyer, about the great commandment of the law. Observe,
I. The combination of the Pharisees against
Christ,
II. The lawyer's question, which he put to
Christ. The lawyers were students in, and teachers of, the law of
Moses, as the scribes were; but some think that in this they
differed, that they dealt more in practical questions than the
scribes; they studied and professed casuistical divinity. This
lawyer asked him a question, tempting him; not with any
design to ensnare him, as appears by St. Mark's relation of the
story, where we find that this was he to whom Christ said, Thou
are not far from the kingdom of God,
1. The question was, Master, which is
the greatest commandment of the law? A needless question, when
all the things of God's law are great things (
2. The design was to try him, or tempt him;
to try, not so much his knowledge as his judgment. It was a
question disputed among the critics in the law. Some would have the
law of circumcision to be the great commandment, others the law of
the sabbath, others the law of sacrifices, according as they
severally stood affected, and spent their zeal; now they would try
what Christ said to this question, hoping to incense the people
against him, if he should not answer according to the vulgar
opinion; and if he should magnify one commandment, they would
reflect on him as vilifying the rest. The question was harmless
enough; and it appears by comparing
III. Christ's answer to this question; it is well for us that such a question was asked him, that we might have his answer. It is no disparagement to great men to answer plain questions. Now Christ recommends to us those as the great commandments, not which are so exclusive of others, but which are therefore great because inclusive of others. Observe,
1. Which these great commandments are
(
(1.) All the law is fulfilled in one word,
and that is, love. See
(2.) The love of God is the first and great commandment of all, and the summary of all the commands of the first table. The proper act of love being complacency, good is the proper object of it. Now God, being good infinitely, originally, and eternally, is to be loved in the first place, and nothing loved beside him, but what is loved for him. Love is the first and great thing that God demands from us, and therefore the first and great thing that we should devote to him.
Now here we are directed,
[1.] To love God as ours; Thou shalt
love the Lord thy God as thine. The first commandment is,
Thou shalt have no other God; which implies that we must
have him for our God, and that will engage our love to him. Those
that made the sun and moon their gods, loved them,
[2.] To love him with all our heart, and
soul, and mind. Some make these to signify one and the same
thing, to love him with all our powers; others distinguish them;
the heart, soul, and mind, are the will, affections, and
understanding; or the vital, sensitive, and intellectual faculties.
Our love of God must be a sincere love, and not in word and tongue
only, as theirs is who say they love him, but their hearts are not
with him. It must be a strong love, we must love him in the most
intense degree; as we must praise him, so we must
love him, with all that is within us,
(3.) To love our neighbour as
ourselves is the second great commandment (
[1.] It is implied, that we do, and should, love ourselves. 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 natural, and the rule of the greatest duty, and it must be preserved and sanctified. We must love ourselves, that is, we must have a due regard to the dignity of our own natures, and a due concern for the welfare of our own souls and bodies.
[2.] It is prescribed, that we love our neighbour as ourselves. We must honour and esteem all men, and must wrong and injure none; must have a good will to all, and good wishes for all, and, as we have opportunity, must do good to all. We must love our neighbour as ourselves, as truly and sincerely as we love ourselves, and in the same instances; nay, in many cases we must deny ourselves for the good of our neighbour, and must make ourselves servants to the true welfare of others, and be willing to spend and be spent for them, to lay down our lives for the brethren.
2. Observe what the weight and greatness of
these commandments is (
41 While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, 44 The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his son? 46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
Many questions the Pharisees had asked
Christ, by which, though they thought to pose him, they did but
expose themselves; but now let him ask them a question; and
he will do it when they are gathered together,
I. Christ proposes a question to them,
which they could easily answer; it was a question in their own
catechism; "What think ye of Christ? Whose Son is He? Whose
Son do you expect the Messiah to be, who was promised to the
fathers?" This they could easily answer, The Son of David.
It was the common periphrasis of the Messiah; they called him
the Son of David. So the scribes, who expounded the
scripture, had taught them, from
What think ye of Christ? They had put questions to him, one after another, out of the law; but he comes and puts a question to them upon the promise. Many are so full of the law, that they forget Christ, as if their duties would save them without his merit and grace. It concerns each of us seriously to ask ourselves, What think we of Christ? Some think not of him at all, he is not in all, not in any, of their thoughts; some think meanly, and some think hardly, of him; but to them that believe he is precious; and how precious then are the thoughts of him! While the daughters of Jerusalem think no more of Christ than of another beloved; the spouse thinks of him as the Chief of ten thousands.
II. He starts a difficulty upon their
answer, which they could not easily solve,
1. It is easy to see that David calls
Christ Lord, and this in spirit being divinely inspired, and
actuated therein by a spirit of prophecy; for it was the Spirit
of the Lord that spoke by him,
Christ quotes the whole verse, which shows
the Redeemer in his exaltation; (1.) Sitting at the right hand
of God. His sitting denotes both rest and rule; his sitting at
God's right hand denotes superlative honour and sovereign power.
See in what great words this is expressed (
But that which this verse is quoted for is, that David calls the Messiah his Lord; the Lord, Jehovah, said unto my Lord. This intimates to us, that in expounding scripture we must take notice of, and improve, not only that which is the main scope and sense of a verse, but of the words and phrases, by which they Spirit chooses to express that sense, which have often a very useful and instructive significance. Here is a good note from that word, My Lord.
2. It is not so easy for those who believe
not the Godhead of the Messiah, to clear this from an absurdity, if
Christ be David's son. It is incongruous for the father to speak of
his son, the predecessor of his successor, as his Lord. If
David call him Lord, that is laid down (
III. We have here the success of this gentle trial which Christ made of the Pharisees' knowledge, in two things.
1. It puzzled them (
2. It silenced them, and all others that sought occasion against him; Neither durst any man, from that day forth, ask him any more such captious, tempting, ensnaring questions. Note, God will glorify himself in the silencing of many whom he will not glorify himself in the salvation of. Many are convinced, that are not converted, by the word. Had these been converted, they would have asked him more questions, especially that great question, What must we do to be saved? But since they could not gain their point, they would have no more to do with him. But, thus all that strive with their Master shall be convinced, as these Pharisees and lawyers here were, of the inequality of the match.
In the foregoing chapter, we had our Saviour's
discourses with the scribes and Pharisees; here we have his
discourse concerning them, or rather against them. I. He allows
their office,
1 Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses' seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
We find not Christ, in all his preaching,
so severe upon any sort of people as upon these scribes and
Pharisees; for the truth is, nothing is more directly opposite
to the spirit of the gospel than the temper and practice of that
generation of men, who were made up of pride, worldliness, and
tyranny, under a cloak and pretence of religion; yet these were the
idols and darlings of the people, who thought, if but two men went
to heaven, one would be a Pharisee. Now Christ directs his
discourse here to the multitude, and to his disciples
(
Now, in this discourse,
I. Christ allows their office as expositors
of the law; The scribes and Pharisees (that is, the whole
Sanhedrim, who sat at the helm of church government, who were all
called scribes, and were some of them Pharisees), they
sit in Moses' seat (
Hence he infers (
II. He condemns the men. He had ordered the
multitude to do as they taught; but here he annexeth a caution not
to do as they did, to beware of their leaven; Do not ye after
their works. Their traditions were their works, were their
idols, the works of their fancy. Or, "Do not according to their
example." Doctrines and practices are spirits that must be tried,
and where there is occasion, must be carefully separated and
distinguished; and as we must not swallow corrupt doctrines for the
sake of any laudable practices of those that teach them, so we must
not imitate any bad examples for the sake of the plausible
doctrines of those that set them. The scribes and Pharisees boasted
as much of the goodness of their works as of the orthodoxy of their
teaching, and hoped to be justified by them; it was the plea they
put in (
Our Saviour
Four things are in
1. Their saying and doing were two things.
Their practice was no way agreeable either
to their preaching or to their profession; for they say, and do
not; they teach out of the law that which is good, but their
conversation gives them the lie; and they seem to have found
another way to heaven for themselves than what they show to others.
See this illustrated and charged home upon them,
2. They were very severe in imposing upon
others those things which they were not themselves willing to
submit to the burthen of (
But see their hypocrisy; They themselves
will not move them with one of their fingers. (1.) They would
not exercise themselves in those things which they imposed upon
others; they pressed upon the people a strictness in religion which
they themselves would not be bound by; but secretly transgressed
their own traditions, which they publicly enforced. They indulged
their pride in giving law to others; but consulted their ease in
their own practice. Thus it has been said, to the reproach of the
popish priests, that they fast with wine and sweetmeats, while they
force the people to fast with bread and water; and decline the
penances they enjoin the laity. (2.) They would not ease the people
in these things, nor put a finger to lighten their burthen, when
they saw it pinched them. They could find out loose constructions
to put upon God's law, and could dispense with that, but would not
bate an ace of their own impositions, nor dispense with a failure
in the least punctilio of them. They allowed no chancery to relieve
the extremity of their common law. How contrary to this was the
practice of Christ's apostles, who would allow to others that use
of Christian liberty which, for the peace and edification of the
church, they would deny themselves in! They would lay no other
burthen than necessary things, and those easy,
3. They were all for show, and nothing for
substance, in religion (
He specifies two things which they did to be seen of men.
(1.) They made broad their
phylacteries. Those were little scrolls of paper or parchment,
wherein were written, with great niceness, these four paragraphs of
the law,
(2.) They enlarged the borders of their
garments. God appointed the Jews to make borders or fringes
upon their garments (
4. They much affected pre-eminence and superiority, and prided themselves extremely in it. Pride was the darling reigning sin of the Pharisees, the sin that did most easily beset them and which our Lord Jesus takes all occasions to witness against.
(1.) He describes their pride,
[1.] Places of honour and respect. In all
public appearances, as at feasts, and in the synagogues,
they expected, and had, to their hearts' delight, the uppermost
rooms, and the chief seats. They took place of all others, and
precedency was adjudged to them, as persons of the greatest note
and merit; and it is easy to imagine what a complacency they took
in it; they loved to have the preeminence,
[2.] Titles of honour and respect. They loved greetings in the markets, loved to have people put off their hats to them, and show them respect when they met them in the streets. O how it pleased them, and fed their vain humour, digito monstrari et dicier, Hic est—to be pointed out, and to have it said, This be he, to have way made for them in the crowd of market people; "Stand off, here is a Pharisee coming!" and to be complimented with the high and pompous title of Rabbi, Rabbi! This was meat and drink and dainties to them; and they took as great a satisfaction in it as Nebuchadnezzar did in his palace, when he said, Is not this great Babylon that I have built? The greetings would not have done them half so much good, if they had not been in the markets, where every body might see how much they were respected, and how high they stood in the opinion of the people. It was but a little before Christ's time, that the Jewish teachers, the masters of Israel, had assumed the title of Rabbi, Rab, or Rabban, which signifies great or much; and was construed as Doctor, or My lord. And they laid such a stress upon it, that they gave it for a maxim that "he who salutes his teacher, and does not call him Rabbi, provokes the divine Majesty to depart from Israel;" so much religion did they place in that which was but a piece of good manners! For him that is taught in the word to give respect to him that teaches is commendable enough in him that gives it; but for him that teaches to love it, and demand it, and affect it, to be puffed up with it, and to be displeased if it be omitted, is sinful and abominable; and, instead of teaching, he has need to learn the first lesson in the school of Christ, which is humility.
(2.) He cautions his disciples against
being herein like them; herein they must not do after their works;
"But be not ye called so, for ye shall not be of such a spirit,"
Here is, [1.] A prohibition of pride. They are here forbidden,
First, To challenge titles of honour
and dominion to themselves,
(1.) One is your Master, even
Christ,
(2.) All ye are brethren. Ministers
are brethren not only to one another, but to the people; and
therefore it ill becomes them to be masters, when there are none
for them to master it over but their brethren; yea, and we are all
younger brethren, otherwise the eldest might claim an excellency
of dignity and power,
Secondly, They are forbidden to
ascribe such titles to others (
The reason given is, One is your Father,
who is in heaven. God is our Father, and is All in all in our
religion. He is the Fountain of it, and its Founder; the Life of
it, and its Lord; from whom alone, as the Original, our spiritual
life is derived, and on whom it depends. He is the Father of
all lights (
[2.] Here is a precept of humility and
mutual subjection (
[3.] Here is a good reason for all this,
First, The punishment intended for
the proud; Whosoever shall exalt himself shall be abased. If
God give them repentance, they will be abased in their own eyes,
and will abhor themselves for it; if they repent not, sooner or
later they will be abased before the world. Nebuchadnezzar, in the
height of his pride, was turned to be a fellow-commoner with the
beasts; Herod, to be a feast for the worms; and Babylon, that sat
as a queen, to be the scorn of nations. God made the proud and
aspiring priests contemptible and base (
Secondly, The preferment intended for the humble; He that shall humble himself shall be exalted. Humility is that ornament which is in the sight of God of great price. In this world the humble have the honour of being accepted with the holy God, and respected by all wise and good men; of being qualified for, and often called out to, the most honourable services; for honour is like the shadow, which flees from those that pursue it, and grasp at it, but follows those that flee from it. However, in the other world, they that have humbled themselves in contrition for their sin, in compliance with their God, and in condescension to their brethren, shall be exalted to inherit the throne of glory; shall be not only owned, but crowned, before angels and men.
13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. 15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. 16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. 23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24 Ye blind guides, which strain at a gnat, and swallow a camel. 25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
In these verses we have eight woes levelled
directly against the scribes and Pharisees by our Lord Jesus
Christ, like so many claps of thunder, or flashes of lightning,
from mount Sinai. Three woes are made to look very dreadful
(
This is here the burthen of the song, and it is a heavy burthen; Woe unto you, scribes and Pharisees, hypocrites. Note, 1. The scribes and Pharisees were hypocrites; that is it in which all the rest of their bad characters are summed up; it was the leaven which gave the relish to all they said and did. A hypocrite is a stage-player in religion (that is the primary signification of the word); he personates or acts the part of one that he neither is nor may be, or perhaps the he neither is nor would be. 2. That hypocrites are in a woeful state and condition. Woe to hypocrites; so he said whose saying that their case is miserable makes it so: while they live, their religion is vain; when they die, their ruin is great.
Now each of these woes against the scribes and Pharisees has a reason annexed to it containing a separate crime charged upon them, proving their hypocrisy, and justifying the judgment of Christ upon them; for his woes, his curses, are never causeless.
I. They were sworn enemies to the gospel of
Christ, and consequently to the salvation of the souls of men
(
1. They would not go in themselves; Have
any of the rulers, or of the Pharisees, believed on him?
2. They would not suffer them that were
entering to go in. It is bad to keep away from Christ
ourselves, but it is worse to keep others from him; yet that is
commonly the way of hypocrites; they do not love that any should go
beyond them in religion, or be better than they. Their not going in
themselves was a hindrance to many; for, they having so great an
interest in the people, multitudes rejected the gospel only because
their leaders did; but, besides that, they opposed both Christ's
entertaining of sinners (
II. They made religion and the form of
godliness a cloak and stalking-horse to their covetous practices
and desires,
1. What their wicked practices were; they
devoured widows' houses, either by quartering themselves and
their attendants upon them for entertainment, which must be of the
best for men of their figure; or by insinuating themselves into
their affections, and so getting to be the trustees of their
estates, which they could make an easy prey of; for who could
presume to call such as they were to an account? The thing they
aimed at was to enrich themselves; and, this being their chief and
highest end, all considerations of justice and equity were laid
aside, and even widows' houses were sacrificed to this. Widows are
of the weaker sex in its weakest state, easily imposed upon; and
therefore they fastened on them, to make a prey of. They devoured
those whom, by the law of God, they were particularly obliged to
protect, patronise, and relieve. There is a woe in the Old
Testament to those that made widows their prey (
2. What was the cloak with which they
covered this wicked practice; For a pretence they made long
prayers; very long indeed, if it be true which some of the
Jewish writers tell us, that they spent three hours at a time in
the formalities of meditation and prayer, and did it thrice every
day, which is more than an upright soul, that makes a conscience of
being inward with God in the duty, dares pretend ordinarily to do;
but to the Pharisees it was easy enough, who never made a business
of the duty, and always made a trade of the outside of it. By this
craft they got their wealth, and maintained their grandeur. It is
not probable that these long prayers were extemporary, for then (as
Mr. Baxter observes) the Pharisees had much more the gift of prayer
than Christ's disciples had; but rather that they were stated forms
of words in use among them, which they said over by tale, as the
papists drop their beads. Christ doth not here condemn long
prayers, as in themselves hypocritical; nay if there were not a
great appearance of good in them, they would not have been used for
a pretence; and the cloak must be very thick which was used to
cover such wicked practices. Christ himself continued all night
in prayer to God, and we are commanded to pray without
ceasing too soon; where there are many sins to be confessed,
and many wants to pray for the supply of, and many mercies to give
thanks for, there is occasion for long prayers. But the Pharisees'
long prayers were made up of vain repetitions, and (which was the
end of them) they were for a pretence; by them they got the
reputation of pious devout men, that loved prayer, and were the
favourites of Heaven; and by this means people were made to believe
it was not possible that such men as they should cheat them;, and,
therefore, happy the widow that could get a Pharisee for her
trustee, and guardian to her children! Thus, while they seemed to
soar heaven-ward, upon the wings of prayer, their eye, like the
kite's, was all the while upon their prey on the earth, some
widow's house or other that lay convenient for them. Thus
circumcision was the cloak of the Shechemites' covetousness
(
3. The doom passed upon them for this; Therefore ye shall receive the greater damnation. Note, (1.) There are degrees of damnation; there are some whose sin is more inexcusable, and whose ruin will therefore be more intolerable. (2.) The pretences of religion, with which hypocrites disguise or excuse their sin now, will aggravate their condemnation shortly. Such is the deceitfulness of sin, that the very thing by which sinners hope to expiate and atone for their sins will come against them, and make their sins more exceedingly sinful. But it is sad for the criminal, when his defence proves his offence, and his pleas (We have prophesied in thy name, and in thy name made long prayers) heightens the charge against him.
III. While they were such enemies to the
conversion of souls to Christianity, they were very industrious in
the perversion of them to their faction. They shut up the kingdom
of heaven against those that would turn to Christ, but at the same
time compassed sea and land to make proselytes to
themselves,
1. Their commendable industry in making proselytes to the Jewish religion, not only proselytes of the gate, who obliged themselves to no more than the observance of the seven precepts of the sons of Noah, but proselytes of righteousness, who addicted themselves wholly to all the rites of the Jewish religion, for that was the game they flew at; for this, for one such, though but one, they compass sea and land, had many a cunning reach, and laid many a plot, rode and run, and sent and wrote, and laboured unweariedly. And what did they aim at? Not the glory of God, and the good of souls; but that they might have the credit of making them proselytes, and the advantage of making a prey of them when they were made. Note, (1.) The making of proselytes, if it be to the truth and serious godliness, and be done with a good design, is a good work, well worthy of the utmost care and pains. Such is the value of souls, that nothing must be thought too much to do, to save a soul from death. The industry of the Pharisees herein may show the negligence of many who would be thought to act from better principles, but will be at no pains or cost to propagate the gospel. (2.) To make a proselyte, sea and land must be compassed; all ways and means must be tried; first one way, and then another, must be tried, all little enough; but all well paid, if the point be gained. (3.) Carnal hearts seldom shrink from the pains necessary to carry on their carnal purposes; when a proselyte is to be made to serve a turn for themselves, they will compass sea and land to make him, rather than be disappointed.
2. Their cursed impiety in abusing their
proselytes when they were made; "Ye make him the disciple of a
Pharisee presently, and he sucks in all a Pharisee's notions; and
so ye make him twofold more the child of hell than
yourselves." Note, (1.) Hypocrites, while they fancy themselves
heirs of heaven, are, in the judgment of Christ, the children of
hell. The rise of their hypocrisy is from hell, for the devil is
the father of lies; and the tendency of their hypocrisy is toward
hell, that is the country they belong to, the inheritance they are
heirs to; they are called children of hell, because of their
rooted enmity to the kingdom of heaven, which was the principle and
genius of Pharisaism. (2.) Though all that maliciously oppose the
gospel are children of hell, yet some are twofold more so than
others, more furious and bigoted and malignant. (3.) Perverted
proselytes are commonly the greatest bigots; the scholars outdid
their masters, [1.] In fondness of ceremony; the Pharisees
themselves saw the folly of their own impositions, and in their
hearts smiled at the obsequiousness of those that conformed to
them; but their proselytes were eager for them. Note, Weak heads
commonly admire those shows and ceremonies which wise men (however
for public ends they countenance them) cannot but think meanly of.
[2.] In fury against Christianity; the proselytes readily imbibed
the principles which their crafty leaders were not wanting to
possess them with, and so became extremely hot against the truth.
The most bitter enemies the apostles met with in all places were
the Hellenist Jews, who were mostly proselytes,
IV. Their seeking their own worldly gain
and honour more than God's glory put them upon coining false and
unwarrantable distinction, with which they led the people into
dangerous mistakes, particularly in the matter of oaths; which, as
an evidence of a universal sense of religion, have been by all
nations accounted sacred (
Now, to prove their blindness, he specifies the matter of swearing, and shows what corrupt casuists they were.
(1.) He lays down the doctrine they taught.
[1.] They allowed swearing by creatures,
provided they were consecrated to the service of God, and stood in
any special relation to him. They allowed swearing by the temple
and the altar, though they were the work of men's hands, intended
to be the servants of God's honour, not sharers in it. An oath is
an appeal to God, to his omniscience and justice; and to make this
appeal to any creature is to put that creature in the place of God.
See
[2.] They distinguished between an oath by the temple and an oath by the gold of the temple; an oath by the altar and an oath by the gift upon the altar; making the latter binding, but not the former. Here was a double wickedness; First, That there were some oaths which they dispensed with, and made light of, and reckoned a man was not bound by to assert the truth, or perform a promise. They ought not to have sworn by the temple or the altar; but, when they had so sworn, they were taken in the words of their mouth. That doctrine cannot be of the God of truth which gives countenance to the breach of faith in any case whatsoever. Oaths are edge-tools and are not to be jested with. Secondly, That they preferred the gold before the temple, and the gift before the altar, to encourage people to bring gifts to the altar, and gold to the treasures of the temple, which they hoped to be gainers by. Those who had made gold their hope, and whose eyes were blinded by gifts in secret, were great friends to the Corban; and, gain being their godliness, by a thousand artifices they made religion truckle to their worldly interests. Corrupt church-guides make things to be sin or not sin as it serves their purposes, and lay a much greater stress on that which concerns their own gain than on that which is for God's glory and the good of souls.
(2.) He shows the folly and absurdity of
this distinction (
To convict them of folly, he appeals to
themselves, Whether is greater, the gold (the golden vessels
and ornaments, or the gold in the treasury) or the temple that
sanctifies the gold; the gift, or the altar that sanctifies the
gift? Any one will own, Propter quod aliquid est tale, id
est magis tale—That, on account of which any thing is qualified in
a particular way, must itself be much more qualified in the same
way. They that sware by the gold of the temple had an eye to it
as holy; but what was it that made it holy but the holiness of the
temple, to the service of which it was appropriated? And therefore
the temple cannot be less holy than the gold, but must be more so;
for the less is blessed and sanctified of the better,
(3.) He rectifies the mistake (
[1.] He that swears by the altar, let him
not think to shake off the obligation of it by saying, "The altar
is but wood, and stone, and brass;" for his oath shall be construed
most strongly against himself; because he was culpable, and so as
that the obligation of it may be preserved, ut res potius valeat
quam pereat—the obligation being hereby strengthened rather than
destroyed. And therefore an oath by the altar shall be
interpreted by it and by all things thereon; for the appurtenances
pass with the principal. And, the things thereon being offered up
to God, to swear by it and them was, in effect, to call God himself
to witness: for it was the altar of God; and he that went to that,
went to God,
[2.] He that swears by the temple, if he
understand what he does, cannot but apprehend that the ground of
such a respect to it, is, not because it is a fine house, but
because it is the house of God, dedicated to his service, the place
which he has chosen to put his name there; and therefore he swears
by it, and by him that dwells therein; there he was pleased
in a peculiar manner to manifest himself, and give tokens of his
presence; so that whoso swears by it, swears by him who had said,
This is my rest, here will I dwell. Good Christians are
God's temples, and the Spirit of God dwells in them (
[3.] If a man swears by heaven, he sins
(
V. They were very strict and precise in the
smaller matters of the law, but as careless and loose in the
weightier matters,
1. They observed smaller duties, but
omitted greater; they were very exact in paying tithes, till it
came to mint, anise, and cummin, their exactness in
tithing of which would not cost them much, but would be cried up,
and they should buy reputation cheap. The Pharisee boasted of this,
I give tithes of all that I possess,
But that which Christ here condemns them
for, is, that they omitted the weightier matters of the law,
judgment, mercy, and faith; and their niceness in paying
tithes, was, if not to atone before God, yet at least to excuse and
palliate to men the omission of those. All the things of God's law
are weighty, but those are most weighty, which are most expressive
of inward holiness in the heart; the instances of self-denial,
contempt of the world, and resignation to God, in which lies the
life of religion. Judgment and mercy toward men, and faith toward
God, are the weightier matters of the law, the good things
which the Lord our God requires (
2. They avoided lesser sins, but committed
greater (
VI. They were all for the outside, and not at all for the inside, of religion. They were more desirous and solicitous to appear pious to men than to approve themselves so toward God. This is illustrated by two similitudes.
1. They are compared to a vessel that is
clean washed on the outside, but all dirt within,
(1.) The practice of the Pharisees; they
made clean the outside. In those things which fell under the
observation of their neighbours, they seemed very exact, and
carried on their wicked intrigues with so much artifice, that their
wickedness was not suspected; people generally took them for very
good men. But within, in the recesses of their hearts and the close
retirements of their lives, they were full of extortion and
excess; of violence and incontinence (so Dr. Hammond);
that is, of injustice and intemperance. While they would seem to be
godly, they were neither sober nor righteous. Their inward part
was very wickedness (
(2.) The rule Christ gives, in opposition
to this practice,
Observe the method prescribed; Cleanse first that which is within not that only, but that first; because, if due care be taken concerning that, the outside will be clean also. External motives and inducements may keep the outside clean, while the inside is filthy; but if renewing, sanctifying grace make clean the inside, that will have an influence upon the outside, for the commanding principle is within. If the heart be well kept, all is well, for out of it are the issues of life; the eruptions will vanish of course. If the heart and spirit be made new, there will be a newness of life; here therefore we must begin with ourselves; first cleanse that which is within; we then make sure work, when this is our first work.
2. They are compared to whited
sepulchres,
(1.) They were fair without, like
sepulchres, which appear beautiful outward. Some make it to
refer to the custom of the Jews to whiten graves, only for the
notifying of them, especially if they were in unusual places, that
people might avoid them, because of the ceremonial pollution
contracted by the touch of a grave,
(2.) They were foul within, like
sepulchres, full of dead men's bones, and all uncleanness:
so vile are our bodies, when the soul has deserted them! Thus were
they full of hypocrisy and iniquity. Hypocrisy is the worst
iniquity of all other. Note, It is possible for those that have
their hearts full of sin, to have their lives free from blame, and
to appear very good. But what will it avail us, to have the good
word of our fellow-servants, if our Master doth not say, Well
done? When all other graves are opened, these whited sepulchres
will be looked into, and the dead men's bones, and all the
uncleanness, shall be brought out, and be spread before
all the host of heaven,
VII. They pretended a deal of kindness for
the memory of the prophets that were dead and gone, while they
hated and persecuted those that were present with them. This is put
last, because it was the blackest part of their character. God is
jealous for his honour in his laws and ordinances, and resents it
if they be profaned and abused; but he has often expressed an equal
jealousy for his honour in his prophets and ministers, and resents
it worse if they be wronged and persecuted: and therefore, when our
Lord Jesus comes to this head, he speaks more fully than upon any
of the other (
1. The respect which the scribes and
Pharisees pretend for the prophets that were gone,
(1.) They honoured the relics of the
prophets, they built their tombs, and garnished their sepulchres.
It seems, the places of their burial were known, David's sepulchre
was with them,
(2.) They protested against the murder of
them (
2. Their enmity and opposition to Christ
and his gospel, notwithstanding, and the ruin they were bringing
upon themselves and upon that generation thereby,
(1.) The indictment proved; Ye are
witnesses against yourselves. Note, Sinners cannot hope to
escape the judgment of Christ for want of proof against them, when
it is easy to find them witnesses against themselves; and their
very pleas will not only be overruled, but turned to their
conviction, and their own tongues shall be made to fall
upon them,
[1.] By their own confession, it was the
great wickedness of their forefathers, to kill the prophets; so
that they knew the fault of it, and yet were themselves guilty of
the same fact. Note, They who condemn sin in others, and yet allow
the same or worse in themselves, are of all others most
inexcusable,
[2.] By their own confession, these
notorious persecutors were their ancestors; Ye are the children
of them. They meant no more than that they were their children
by blood and nature; but Christ turns it upon them;, that they were
so by spirit and disposition; You are of those fathers, and
their lusts you will do. They are, as you say, your
fathers, and you patrizare—take after your fathers; it is
the sin that runs in the blood among you. As your fathers did,
so do ye,
(2.) The sentence passed upon them. Christ here proceeds,
[1.] To give them up to sin as
irreclaimable (
[2.] He proceeds to give them up to ruin as
irrecoverable, to a personal ruin in the other world (
Here is, First, Their description; Ye serpents. Doth Christ call names? Yes, but this doth not warrant us to do so. He infallibly knew what was in man, and knew them to be subtle as serpents, cleaving to the earth, feeding on dust; they had a specious outside, but were within malignant, had poison under their tongues, the seed of the old serpent. They were a generation of vipers; they and those that went before them, they and those that joined with them, were a generation of envenomed, enraged, spiteful adversaries to Christ and his gospel. They loved to be called of men, Rabbi, rabbi, but Christ calls them serpents and vipers; for he gives men their true characters, and delights to put contempt upon the proud.
Secondly, Their doom. He represents their condition as very sad, and in a manner desperate; How can ye escape the damnation of hell? Christ himself preached hell and damnation, for which his ministers have often been reproached by those that care not to hear of it. Note, 1. The damnation of hell will be the fearful end of all impenitent sinners. This doom coming from Christ, was more terrible than coming from all the prophets and ministers that ever were, for he is the Judge, into whose hands the keys of hell and death are put, and his saying they were damned, made them so. 2. There is a way of escaping this damnation, this is implied here; some are delivered from the wrath to come. 3. Of all sinners, those who are of the spirit of the scribes and Pharisees, are least likely to escape this damnation; for repentance and faith are necessary to that escape; and how will they be brought to these, who are so conceited of themselves, and so prejudiced against Christ and his gospel, as they were? How could they be healed and saved, who could not bear to have their wound searched, nor the balm of Gilead applied to it? Publicans and harlots, who were sensible of their disease and applied themselves to the Physician, were more likely to escape the damnation of hell than those who, though they were in the high road to it, were confident they were in the way to heaven.
34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. 36 Verily I say unto you, All these things shall come upon this generation. 37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
We have left the blind leaders fallen into the ditch, under Christ's sentence, into the damnation of hell; let us see what will become of the blind followers, of the body of the Jewish church, and particularly Jerusalem.
I. Jesus Christ designs yet to try them with the means of grace; I send unto you prophets, and wise men, and scribes. The connection is strange; "You are a generation of vipers, not likely to escape the damnation of hell;" one would think it should follow, "Therefore you shall never have a prophet sent to you any more;" but no, "Therefore I will send unto you prophets, to see if you will yet at length be wrought upon, or else to leave you inexcusable, and to justify God in your ruin." It is therefore ushered in with a note of admiration, behold! Observe,
1. It is Christ that sends them; I
send. By this he avows himself to be God, having power to gift
and commission prophets. It is an act of kingly office; he sends
them as ambassadors to treat with us about the concerns of our
souls. After his resurrection, he made this word good, when he
said, So send I you,
2. He sends them to the Jews first; "I send
them to you." They began at Jerusalem; and, wherever they
went, they observed this rule, to make the first tender of gospel
grace to the Jews,
3. Those he sends are called prophets,
wise men, and scribes, Old-Testament names for
New-Testament officers; to show that the ministers sent to them now
should not be inferior to the prophets of the Old Testament, to
Solomon the wise, or Ezra the scribe. The extraordinary ministers,
who in the first ages were divinely inspired, were as the prophets
commissioned immediately from heaven; the ordinary settled
ministers, who were then, and continue in the church still, and
will do to the end of time, are as the wise men and scribes, to
guide and instruct the people in the things of God. Or, we may take
the apostles and evangelists for the prophets and wise men, and the
pastors and teachers for the scribes, instructed to the kingdom
of heaven (
II. He foresees and foretels the ill usage that his messengers would meet with among them; "Some of them ye shall kill and crucify, and yet I will send them." Christ knows beforehand how ill his servants will be treated, and yet sends them, and appoints them their measure of sufferings; yet he loves them never the less for his thus exposing them, for he designs to glorify himself by their sufferings, and them after them; he will counter-balance them, though not prevent them. Observe,
1. The cruelty of these persecutors; Ye
shall kill and crucify them. It is no less than the blood, the
life-blood, that they thirst after; their lust is not satisfied
with any thing short of their destruction,
2. Their unwearied industry; Ye shall
persecute them from city to city. As the apostles went from
city to city, to preach the gospel, the Jews dodged them, and
haunted them, and stirred up persecution against them,
3. The pretence of religion in this; they
scourged them in their synagogues, their place of worship, where
they kept their ecclesiastical courts; so that they did it as a
piece of service to the church; cast them out, and said, Let the
Lord be glorified,
III. He imputes the sin of their fathers to
them, because they imitated it; That upon you may come all the
righteous blood shed upon the earth,
Observe, 1. The extent of this imputation;
it takes in all the righteous blood shed upon the earth,
that is, the blood shed for righteousness' sake, which has all been
laid up in God's treasury, and not a drop of it lost, for it is
precious.
2. The effect of it; All these things shall come; all the guilt of this blood, all the punishment of it, it shall all come upon this generation. The misery and ruin that are coming upon them, shall be so very great, that, though, considering the evil of their own sins, it was less that even those deserved; yet, comparing it with other judgments, it will seem to be a general reckoning for all the wickedness of their ancestors, especially their persecutions, to all which God declared this ruin to have special reference and relation. The destruction shall be so dreadful, as if God had once for all arraigned them for all the righteous blood shed in the world. It shall come upon this generation; which intimates, that it shall come quickly; some here shall live to see it. Note, The sorer and nearer the punishment of sin is, the louder is the call to repentance and reformation.
IV. He laments the wickedness of Jerusalem,
and justly upbraids them with the many kind offers he had made
them,
1. She persecuted God's messengers; Thou
that killest the prophets, and stonest them that are sent unto
thee. This sin is especially charged upon Jerusalem; because
there the Sanhedrim, or great council, sat, who took cognizance of
church matters, and therefore a prophet could not perish but in
Jerusalem,
2. She refused and rejected Christ, and
gospel offers. The former was a sin without remedy, this
against the remedy. Here is, (1.) The wonderful grace and
favour of Jesus Christ toward them; How often would I have
gathered thy children together, as a hen gathers her chickens under
her wings! Thus kind and condescending are the offers of gospel
grace, even to Jerusalem's children, bad as she is, the
inhabitants, the little ones not excepted. [1.] The favour proposed
was the gathering of them. Christ's design is to gather poor souls,
gather them in from their wanderings, gather them home to himself,
as the Centre of unity; for to him must the gathering of the
people be. He would have taken the whole body of the Jewish
nation into the church, and so gathered them all (as the Jews used
to speak of proselytes) under the wings of the Divine
Majesty. It is here illustrated by a humble similitude; as a
hen clucks her chickens together. Christ would have
gathered them, First, With such a tenderness of affection as
the hen does, which has, by instinct, a peculiar concern for her
young ones. Christ's gathering of souls, comes from his love,
[2.] The forwardness of Christ to confer this favour. His offers are, First, Very free; I would have done it. Jesus Christ is truly willing to receive and save poor souls that come to him. He desires not their ruin, he delights in their repentance. Secondly, Very frequent; How often! Christ often came up to Jerusalem, preached, and wrought miracles there; and the meaning of all this, was, he would have gathered them. He keeps account how often his calls have been repeated. As often as we have heard the sound of the gospel, as often as we have felt the strivings of the Spirit, so often Christ would have gathered us.
[3.] Their wilful refusal of this grace and favour; Ye would not. How emphatically is their obstinacy opposed to Christ's mercy! I would, and ye would not. He was willing to save them, but they were not willing to be saved by him. Note, It is wholly owing to the wicked wills of sinners, that they are not gathered under the wings of the Lord Jesus. They did not like the terms upon which Christ proposed to gather them; they loved their sins, and yet trusted to their righteousness; they would not submit either to the grace of Christ or to his government, and so the bargain broke off.
V. He reads Jerusalem's doom (
1. Their house shall be deserted; It is left unto you. Christ was now departing from the temple, and never came into it again, but by this word abandoned it to ruin. They doated on it, would have it to themselves; Christ must have no room or interest there. "Well," saith Christ, "it is left to you; take it, and make your best of it; I will never have any thing more to do with it." They had made it a house of merchandise, and a den of thieves, and so it is left to them. Not long after this, the voice was heard in the temple, "Let us depart hence." When Christ went, Ichabod, the glory departed. Their city also was left to them, destitute of God's presence and grace; he was no longer a wall of fire about them, nor the glory in the midst of them.
2. It shall be desolate; It is left unto
you desolate; it is left eremos—a
wilderness. (1.) It was immediately, when Christ left it, in
the eyes of all that understood themselves, a very dismal
melancholy place. Christ's departure makes the best furnished, best
replenished place a wilderness, though it be the temple, the chief
place of concourse; for what comfort can there be where Christ is
not? Though there may be a crowd of other contentments, yet, if
Christ's special spiritual presence be withdrawn, that soul, that
place, is become a wilderness, a land of darkness, as darkness
itself. This comes of men's rejecting Christ, and driving him
away from them. (2.) It was, not long after, destroyed and ruined,
and not one stone left upon another. The lot of Jerusalem's
enemies will now become Jerusalem's lot, to be made of a city a
heap, of a defenced city a ruin (
Lastly, Here is the final farewell that Christ took of them and their temple; Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh. This bespeaks,
1. His departure from them. The time was at
hand, when he should leave the world, to go to his Father,
and be seen no more. After his resurrection, he was seen only by
a few chosen witnesses, and they saw him not long, but he soon
removed to the invisible world, and there will be till the time
of the restitution of all things, when his welcome at his first
coming will be repeated with loud acclamations; Blessed is he
that cometh in the name of the Lord. Christ will not be seen
again till he come in the clouds, and every eye shall see
him (
2. Their continued blindness and obstinacy;
Ye shall not see me, that is, not see me to be the Messiah
(for otherwise they did see him upon the cross), not see the light
of the truth concerning me, nor the things that belong to your
peace, till ye shall say, Blessed is he that cometh. They will
never be convinced, till Christ's second coming convince them, when
it will be too late to make an interest in him, and nothing will
remain but a fearful looking for of judgment. Note, (1.)
Wilful blindness is often punished with judicial blindness. If they
will not see, they shall not see. With this word he
concludes his public preaching. After his resurrection,
which was the sign of the prophet Jonas, they should have no
other sign given them, till they should see the sign of the Son
of man,
Christ's preaching was mostly practical; but, in
this chapter, we have a prophetical discourse, a prediction of
things to come; such however as had a practical tendency, and was
intended, not to gratify the curiosity of his disciples, but to
guide their consciences and conversations, and it is therefore
concluded with a practical application. The church has always had
particular prophecies, besides general promises, both for direction
and for encouragement to believers; but it is observable, Christ
preached this prophetical sermon in the close of his ministry, as
the Apocalypse is the last book of the New Testament, and the
prophetical books of the Old Testament are placed last, to intimate
to us, that we must be well grounded in plain truths and duties,
and those must first be well digested, before we dive into those
things that are dark and difficult; many run themselves into
confusion by beginning their Bible at the wrong end. Now, in this
chapter, we have, I. The occasion of this discourse,
1 And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Here is,
I. Christ's quitting the temple, and
his public work there. He had said, in the close of the foregoing
chapter, Your house is left unto you desolate; and here he
made his words good; He went out, and departed from the
temple. The manner of expression is observable; he not only
went out of the temple, but departed from it, took his final
farewell of it; he departed from it, never to return to it any
more; and then immediately follows a prediction of its ruin. Note,
That house is left desolate indeed, which Christ leaves. Woe
unto them when I depart,
II. His private discourse with his disciples; he left the temple, but he did not leave the twelve, who were the seed of the gospel church, which the casting off of the Jews was the enriching of. When he left the temple, his disciples left it too, and came to him. Note, It is good being where Christ is, and leaving that which he leaves. They came to him, to be instructed in private, when his public preaching was over; for the secret of the Lord is with them that fear him. He had spoken of the destruction of the Jewish church to the multitude in parables, which here, as usual, he explains to his disciples. Observe,
1. His disciples came to him, to show him the buildings of the temple, It was a stately and beautiful structure, one of the wonders of the world; no cost was spared, no art left untried, to make it sumptuous. Though it came short of Solomon's temple, and its beginning was small, yet its latter end did greatly increase. It was richly furnished with gifts and offerings, to which there were continual additions made. They showed Christ these things, and desired him to take notice of them, either,
(1.) As being greatly pleased with them
themselves, and expecting he should be so too. They had lived
mostly in Galilee, at a distance from the temple, had seldom seen
it, and therefore were the more struck with admiration at it, and
thought he should admire as much as they did all this glory
(
Or, (2.) As grieving that this house should
be left desolate; they showed him the buildings, as if they would
move him to reverse the sentence; "Lord, let not this holy and
beautiful house, where our fathers praised thee, be made a
desolation." They forgot how many providences, concerning Solomon's
temple, had manifested how little God cared for that outward glory
which they had so much admired, when the people were wicked,
2. Christ, hereupon, foretels the utter
ruin and destruction that were coming upon this place,
Christ, instead of reversing the decree, ratifies it; Verily, I say unto you, there shall not be left one stone upon another.
(1.) He speaks of it as a certain ruin;
"I say unto you. I, that know what I say, and know how to
make good what I say; take my word for it, it shall be so; I,
the Amen, the true Witness, say it to you." All judgment being
committed to the Son, the threatenings, as well as the promises,
are all yea, and amen, in him.
(2.) He speaks of it as an utter ruin. The
temple shall not only be stripped, and plundered, and defaced, but
utterly demolished and laid waste; Not one stone shall be left
upon another. Notice is taken, in the building of the
second temple, of the laying of one stone upon another
(
3. The disciples, not disputing either the
truth or the equity of this sentence, nor doubting of the
accomplishment of it, enquire more particularly of the time when it
should come to pass, and the signs of its approach,
(1.) Where they made this enquiry;
privately, as he sat upon the mount of Olives; probably, he
was returning to Bethany, and there sat down by the way, to rest
him; the mount of Olives directly faced the temple, and from thence
he might have a full prospect of it at some distance; there he sat
as a Judge upon the bench, the temple and city being before him as
at the bar, and thus he passed sentence on them. We read (
(2.) What the enquiry itself was; When shall these things be; and what shall be the sign of thy coming, and of the end of the world? Here are three questions.
[1.] Some think, these questions do all
point at one and the same thing—the destruction of the temple, and
the period of the Jewish church and nation, which Christ had
himself spoken of as his coming (
[2.] Others think their question, When shall these things be? refers to the destruction of Jerusalem, and the other two to the end of the world; or Christ's coming may refer to his setting up his gospel kingdom, and the end of the world to the day of judgment. I rather incline to think that their question looked no further than the event Christ now foretold; but it appears by other passages, that they had very confused thoughts of future events; so that perhaps it is not possible to put any certain construction upon this question of theirs.
But Christ, in his answer, though he does not expressly rectify the mistakes of his disciples (that must be done by the pouring out of the Spirit), yet looks further than their question, and instructs his church, not only concerning the great events of that age, the destruction of Jerusalem, but concerning his second coming at the end of time, which here he insensibly slides into a discourse of, and of that it is plain he speaks in the next chapter, which is a continuation of this sermon.
4 And Jesus answered and said unto them, Take heed that no man deceive you. 5 For many shall come in my name, saying, I am Christ; and shall deceive many. 6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. 15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 16 Then let them which be in Judea flee into the mountains: 17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes. 19 And woe unto them that are with child, and to them that give suck in those days! 20 But pray ye that your flight be not in the winter, neither on the sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. 23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28 For wheresoever the carcase is, there will the eagles be gathered together. 29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
The disciples had asked concerning the
times, When shall these things be? Christ gives them no
answer to that, after what number of days and years his prediction
should be accomplished, for it is not for us to know the
times (
I. Christ here foretels the going forth of
deceivers; he begins with a caution, Take heed that no man
deceive you. They expected to be told when these things should
be, to be let into that secret; but this caution is a check to
their curiosity, "What is that to you? Mind you your duty,
follow me, and be not seduced from following me." Those that are
most inquisitive concerning the secret things which belong not to
them are most easily imposed upon by seducers,
Three times in this discourse he mentions the appearing of false prophets, which was, 1. A presage of Jerusalem's ruin. Justly were they who killed the true prophets, left to be ensnared by false prophets; and they who crucified the true Messiah, left to be deceived and broken by false Christs and pretended Messiahs. The appearing of these was the occasion of dividing that people into parties and factions, which made their ruin the more easy and speedy; and the sin of the many that were led aside by them, helped to fill the measure. 2. It was a trial to the disciples of Christ, and therefore agreeable to their state of probation, that they which are perfect, may be made manifest.
Now concerning these deceivers, observe here,
(1.) The pretences they should come under. Satan acts most mischievously, when he appears as an angel of light: the colour of the greatest good is often the cover of the greatest evil.
[1.] There should appear false
prophets (
[2.] There should appear false Christs,
coming in Christ's name (
[3.] These false Christs and false prophets
would have their agents and emissaries busy in all places to draw
people in to them,
(2.) The proof they should offer for the
making good of these pretences; They shall show great signs and
wonders (
(3.) The success they should have in these attempts,
[1.] They shall deceive many
(
[2.] They shall deceive, if it were
possible, the very elect,
(4.) The repeated cautions which our
Saviour gives to his disciples to stand upon their guard against
them; therefore he gave them warning, that they might watch
(
[1.] We must not believe those who say,
Lo, here is Christ; or, Lo, he is there,
[2.] We must not go forth after those that
say, He is in the desert, or, He is in the secret
chambers,
II. He foretels wars and great commotions
among the nations,
Here is, 1. A prediction of the event of
the day; You will now shortly hear of wars, and rumours of
wars. When wars are, they will be heard; for every battle of
the warrior is with confused noise,
2. A prescription of the duty of the day; See that ye be not troubled. Is it possible to hear such sad news, and not be troubled? Yet, where the heart is fixed, trusting in God, it is kept in peace, and is not afraid, no not of the evil tidings of wars, and rumours of wars; no not the noise of Arm, arm. Be not troubled; Me throeithe—Be not put into confusion or commotion; not put into throes, as a woman with child by a fright; see that ye be not orate. Note, There is need of constant care and watchfulness to keep trouble from the heart when there are wars abroad; and it is against the mind of Christ, that his people should have troubled hearts even in troublous times.
We must not be troubled, for two reasons.
(1.) Because we are bid to expect this: the
Jews must be punished, ruin must be brought upon them; by this the
justice of God and the honour of the Redeemer must be asserted; and
therefore all those things must come to pass; the word is
gone out of God's mouth, and it shall be accomplished in its
season. Note, The consideration of the unchangeableness of the
divine counsels, which govern all events, should compose and quiet
our spirits, whatever happens. God is but performing the thing that
is appointed for us, and our inordinate trouble is an
interpretative quarrel with that appointment. Let us therefore
acquiesce, because these things must come to pass; not only
necessitate decreti—as the product of the divine counsel,
but necessitate medii—as a means in order to a further end.
The old house must be taken down (though it cannot be done without
noise, and dust, and danger), ere the new fabric can be erected:
the things that are shaken (and ill shaken they were) must be
removed, that the things which cannot be shaken may remain,
(2.) Because we are still to expect worse;
The end is not yet; the end of time is not, and, while time
lasts, we must expect trouble, and that the end of one affliction
will be but the beginning of another; or, "The end of these
troubles is not yet; there must be more judgments that one made use
of to bring down the Jewish power; more vials of wrath must yet be
poured out; there is but one woe past, more woes are yet to come,
more arrows are yet to be spent upon them out of God's quiver;
therefore be not troubled, do not give way to fear and trouble,
sink not under the present burthen, but rather gather in all the
strength and spirit you have, to encounter what is yet before you.
Be not troubled to hear of wars and rumours of wars; for then what
will become of you when the famines and pestilences come?" If it be
to us a vexation but to understand the report (
III. He foretels other judgments more immediately sent of God—famines, pestilences, and earthquakes. Famine is often the effect of war, and pestilence of famine. These were the three judgments which David was to choose one out of; and he was in a great strait, for he knew not which was the worst: but what dreadful desolations will they make, when they all pour in together upon a people! Beside war (and that is enough), there shall be,
1. Famine, signified by the black
horse under the third seal,
2. Pestilences, signified by the
pale horse, and death upon him, and the grave at his
heels, under the fourth seal,
3. Earthquakes in divers places, or
from place to place, pursuing those that flee from them, as they
did from the earthquake in the days of Uzziah,
IV. He foretels the persecution of his own
people and ministers, and a general apostasy and decay in religion
thereupon,
1. The cross itself foretold,
(1.) They shall be afflicted with
bonds and imprisonments, cruel mockings and scourgings, as
blessed Paul (
(2.) They shall be killed; so cruel are the church's enemies, that nothing less will satisfy them than the blood of the saints, which they thirst after, suck, and shed, like water.
(3.) They shall be hated of all nations
for Christ's name's sake, as he had told them before,
2. The offence of the cross,
(1.) The apostasy of some. When the
profession of Christianity begins to cost men dear, then shall
many be offended, shall first fall out with, and then fall off
from, their profession; they will begin to pick quarrels with their
religion, sit loose to it, grow weary of it, and at length revolt
from it. Note, [1.] It is no new thing (though it is a strange
thing) for those that have known the way of righteousness, to turn
aside out of it. Paul often complains of deserters, who began well,
but something hindered them. They were with us, but went out from
us, because never truly of us,
(2.) The malignity of others. When
persecution is in fashion, envy, enmity, and malice, are strangely
diffused into the minds of men by contagion: and charity,
tenderness, and moderation, are looked upon as singularities, which
make a man like a speckled bird. Then they shall betray one
another, that is,"Those that have treacherously deserted their
religion, shall hate and betray those who adhere to it, for whom
they have pretended friendship." Apostates have commonly been the
most bitter and violent persecutors. Note, Persecuting times are
discovering times. Wolves in sheep's clothing will then throw off
their disguise, and appear wolves: they shall betray one
another, and hate one another. The times must needs be
perilous, when treachery and hatred, two of the worst things that
can be, because directly contrary to two of the best (truth and
love), shall have the ascendant. This seems to refer to the
barbarous treatment which the several contending factions among the
Jews gave to one another; and justly were they who ate up God's
people as they ate bread, left thus to bite and devour one another
till they were consumed one of another; or, it may refer to
the mischiefs done to Christ's disciples by those that were nearest
to them, as
(3.) The general declining and
cooling of most,
[1.] The abounding of iniquity;
though the world always lies in wickedness, yet there are some
times in which it may be said, that iniquity doth in a
special manner abound; as when it is more extensive than ordinary,
as in the old world, when all flesh had corrupted their way;
and when it is more excessive than ordinary, when
violence is risen up to a rod of wickedness (
[2.] The abating of love; this is
the consequence of the former; Because iniquity shall abound,
the love of many shall wax cold. Understand it in general of
true serious godliness, which is all summed up in love; it
is too common for professors of religion to grow cool in their
profession, when the wicked are hot in their wickedness; as the
church of Ephesus in bad times left her first love,
This gives a melancholy prospect of the times, that there shall be such a great decay of love; but, First, It is of the love of many, not of all. In the worst of times, God has his remnant that hold fast their integrity, and retain their zeal, as in Elijah's days, when he thought himself left alone. Secondly, This love is grown cold, but not dead; it abates, but is not quite cast off. There is life in the root, which will show itself when the winter is past. The new nature may wax cold, but shall not wax old, for then it would decay and vanish away.
3. Comfort administered in reference to
this offence of the cross, for the support of the Lord's people
under it (
V. He foretels the preaching of the gospel
in all the world (
(1.) It is intimated that the gospel should
be, if not heard, yet at least heard of, throughout the then known
world, before the destruction of Jerusalem; that the Old-Testament
church should not be quite dissolved till the New Testament was
pretty well settled, had got considerable footing, and began to
make some figure. Better is the face of a corrupt degenerate church
than none at all. Within forty years after Christ's death, the
sound of the gospel was gone forth to the ends of the
earth,
(2.) It is likewise intimated that even in
times of temptation, trouble, and persecution, the gospel of the
kingdom shall be preached and propagated, and shall force its way
through the greatest opposition. Though the enemies of the church
grow very hot, and many of her friends very cool, yet
the gospel shall be preached. And even then, when many fall
by the sword and by flame, and many do wickedly, and are corrupted
by flatteries, yet then the people that do know their God, shall be
strengthened to do the greatest exploits of all, in instructing
many; see
(3.) That which seems chiefly intended
here, is, that the end of the world shall be then, and not
till then, when the gospel has done its work in the world. The
gospel shall be preached, and that work carried on, when you are
dead; so that all nations, first or last, shall have either the
enjoyment, or the refusal, of the gospel; and then cometh the
end, when the kingdom shall be delivered up to God, even the
Father; when the mystery of God shall be finished, the mystical
body completed, and the nations either converted and saved, or
convicted and silenced, by the gospel; then shall the end
come, of which he had said before (
VI. He foretels more particularly the ruin
that was coming upon the people of the Jews, their city, temple,
and nation,
1. The Romans setting up the abomination
of desolation in the holy place,
Reference being here had to a prophecy,
which is commonly dark and obscure, Christ inserts this memorandum,
"Whoso readeth, let him understand; whoso readeth the
prophecy of Daniel, let him understand that it is to have its
accomplishment now shortly in the desolations of Jerusalem." Note,
Those that read the scriptures, should labour to understand the
scriptures, else their reading is to little purpose; we cannot use
that which we do not understand. See
2. The means of preservation which thinking
men should betake themselves to (
(1.) As a prediction of the ruin itself; that it should be irresistible; that it would be impossible for the stoutest hearts to make head against it, or contend with it, but they must have recourse to the last shift, getting out of the way. It bespeaks that which Jeremiah so much insisted upon, but in vain, when Jerusalem was besieged by the Chaldeans, that it would be to no purpose to resist, but that it was their wisdom to yield and capitulate; so Christ here, to show how fruitless it would be to stand it out, bids every one make the best of his way.
(2.) We may take it as a direction to the
followers of Christ what to do, not to say, A confederacy
with those who fought and warred against the Romans for the
preservation of their city and nation, only that they might consume
the wealth of both upon their lusts (for to this very affair, the
struggles of the Jews against the Roman power, some years before
their final overthrow, the apostle refers,
[1.] Whither they must flee—from Judea
to the mountains; not the mountains round about Jerusalem,
but those in the remote corners of the land, which would be some
shelter to them, not so much by their strength as by their secrecy.
Israel is said to be scattered upon the mountains (
[2.] What haste they must make,
Now those to whom Christ said this
immediately, did not live to see this dismal day, none of all the
twelve but John only; they needed not to be hidden in the mountains
(Christ hid them in heaven), but they left the direction to their
successors in profession, who pursued it, and it was of use to
them; for when the Christians in Jerusalem and Judea saw the ruin
coming on, they all retired to a town called Pella, on the
other side Jordan, where they were safe; so that of the many
thousands that perished in the destruction of Jerusalem, there was
not so much as one Christian. See Euseb. Eccl. Hist. lib. 3,
cap. 5. Thus the prudent man foresees the evil, and hides
himself,
[3.] Whom it would go hard with at that
time (
[4.] What they should pray against at that
time—that your flight be not in the winter, nor on the sabbath
day,
3. The greatness of the troubles which
should immediately ensue (
(1.) It was a desolation unparalleled, such
as was not since the beginning of the world, nor ever shall
be. Many a city and kingdom has been made desolate, but never
any with a desolation like this. Let not daring sinners think that
God has done his worst, he can heat the furnace seven times and yet
seven times hotter, and will, when he sees greater and still
greater abominations. The Romans, when they destroyed Jerusalem,
were degenerated from the honour and virtue of their ancestors,
which had made even their victories easy to the vanquished. And the
wilfulness and obstinacy of the Jews themselves contributed much to
the increase of the tribulation. No wonder that the ruin of
Jerusalem was an unparalleled ruin, when the sin of Jerusalem was
an unparalleled sin—even their crucifying Christ. The nearer any
people are to God in profession and privileges, the greater and
heavier will his judgments be upon them, if they abuse those
privileges, and be false to that profession,
(2.) It was a desolation which, if it
should continue long, would be intolerable, so that no flesh
should be saved,
But here is one word of comfort in the
midst of all this terror—that for the elects' sake these days
shall be shortened, not made shorter than what God had
determined (for that which is determined, shall be poured upon
the desolate,
And now comes in the repeated caution,
which was opened before, to take heed of being ensnared by false
Christs, and false prophets; (
VII. He foretels the sudden spreading of
the gospel in the world, about the time of these great events
(
1. It seems primarily to be meant of his
coming to set up his spiritual kingdom in the world; where the
gospel came in its light and power, there the Son of man came, and
in a way quite contrary to the fashion of the seducers and false
Christs, who came creeping in the desert, or the secret
chambers (
(1.) Its swift spreading; it shall fly as
the lightning; so shall the gospel be preached and propagated. The
gospel is light (
[1.] It is light from heaven, as the
lightning. It is God, and not man, that sends the lightnings, and
summons them, that they may go, and say, Here we are,
[2.] It is visible and conspicuous as the
lightning. The seducers carried on their depths of Satan in the
desert and the secret chambers, shunning the light; heretics were
called lucifugæ—light-shunners. But truth seeks no corners,
however it may sometimes be forced into them, as the woman in
the wilderness, though clothed with the sun,
[3.] It was sudden and surprising to the
world as the lightning; the Jews indeed had predictions of it, but
to the Gentiles it was altogether unlooked for, and came upon them
with unaccountable energy, or ever they were aware. It was light
out of darkness,
[4.] It spread far and wide, and that
quickly and irresistibly, like the lightning, which comes, suppose,
out of the east (Christ is said to ascend from the east,
(2.) Another thing remarkable concerning
the gospel, was, its strange success in those places to which is
was spread; it gathered in multitudes, not by external compulsion,
but as it were by such a natural instinct and inclination, as
brings the birds of prey to their prey; for wheresoever the
carcase is, there will the eagles be gathered together
(
2. Some understand
Now here are two things intimated concerning it.
(1.) That to the most it would be as unexpected as a flash of lightning, which indeed gives warning of the clap of thunder which follows, but is itself surprising. The seducers say, Lo, here is Christ to deliver us; or there is one, a creature of their own fancies; but ere they are aware, the wrath of the Lamb, the true Christ, will arrest them, and they shall not escape.
(2.) That it might be as justly expected as
that the eagle should fly to the carcases; though they put far from
them the evil day, yet the desolation will come as certainly as the
birds of prey to a dead carcase, that lies exposed in the open
field. [1.] The Jews were so corrupt and degenerate, so vile and
vicious, that they were become a carcase, obnoxious to the
righteous judgment of God; they were also so factious and
seditious, and every way so provoking to the Romans, that they had
made themselves obnoxious to their resentments, and an inviting
prey to them. [2.] The Romans were as an eagle, and the ensign of
their armies was an eagle. The army of the Chaldeans is said to
fly as the eagle that hasteth to eat,
3. It is very applicable to the day of
judgment, the coming of our Lord Jesus Christ in that day, and
our gathering together unto him,
(1.) How he shall come; as the
lightning, The time was now at hand, when he should depart
out of the world, to go to the Father. Therefore those that
enquire after Christ must not go into the desert or the secret
place, nor listen to every one that will put up the finger to
invite them to a sight of Christ; but let them look upward, for the
heavens must contain him, and thence we look for the Saviour
(
(2.) How the saints shall be gathered to
him; as the eagles are to the carcase by natural instinct, and with
the greatest swiftness and alacrity imaginable. Saints, when they
shall be fetched to glory, will be carried as on eagles' wings
(
VIII. He foretels his second coming at the
end of time,
1. Some think this is to be understood only
of the destruction of Jerusalem and the Jewish nation; the
darkening of the sun, moon, and stars, denotes the eclipse of the
glory of that state, its convulsions, and the general confusion
that attended that desolation. Great slaughter and devastation are
in the Old Testament thus set forth (as
2. It seems rather to refer to Christ's
second coming. The destruction of the particular enemies of the
church was typical of the complete conquest of them all; and
therefore what will be done really at the great day, may be applied
metaphorically to those destructions: but still we must attend to
the principal scope of them; and while we are all agreed to expect
Christ's second coming, what need is there to put such strained
constructions as some do, upon
The only objection against this, is, that
it is said to be immediately after the tribulation of those
days; but as to that, (1.) It is usual in the prophetical style
to speak of things great and certain as near and just at hand, only
to express the greatness and certainty of them. Enoch spoke of
Christ's second coming as within ken, Behold, the Lord
cometh,
Now concerning Christ's second coming, it is here foretold,
[1.] That there shall be then a great and
amazing change of the creatures, and particularly the heavenly
bodies (
First, That there shall be a great
change, in order to the making of all things new. Then shall be
the restitution of all things, when the heavens shall not be
cast away as a rag, but changed as a vesture, to be worn in
a better fashion,
Secondly, It shall be a visible
change, and such as all the world must take notice of; for such the
darkening of the sun and moon cannot but be: and it would be an
amazing change; for the heavenly bodies are not so liable to
alteration as the creatures of this lower world are. The days of
heaven, and the continuance of the sun and moon, are used to
express that which is lasting and unchangeable (As
Thirdly, It shall be a universal
change. If the sun be turned into darkness, and the powers of
heaven be shaken, the earth cannot but be turned into a dungeon,
and its foundation made to tremble. Howl, fir trees, if the
cedars be shaken. When the stars of heaven drop, no marvel if
the everlasting mountains melt, and the perpetual hills
bow. Nature shall sustain a general shock and convulsion, which
yet shall be no hindrance to the joy and rejoicing of heaven and
earth before the Lord, when he cometh to judge the world
(
Fourthly, The darkening of the sun,
moon, and stars, which were made to rule over the day, and over
the night (which is the first dominion we find of any creature,
Fifthly, The glorious appearance of
our Lord Jesus, who will then show himself as the Brightness of
his Father's glory, and the express Image of his person, will
darken the sun and moon, as a candle is darkened in the beams of
the noon-day sun; they will have no glory, by reason of the
glory that excelleth,
Sixthly, The sun and moon shall be
then darkened, because there will be no more occasion for them. To
sinners, that choose their portion in this life, all comfort will
be eternally denied; as they shall not have a drop of water, so not
a ray of light. Now God causeth his sun to rise on the earth, but
then Interdico tib sole et luna—I forbid thee the light of the
sun and the moon. Darkness must be their portion. To the saints
that had their treasure above, such light of joy and comfort will
be given as shall supersede that of the sun and moon, and render it
useless. What need is there of vessels of light, when we come to
the Fountain and Father of light? See
[2.] That then shall appear the sign of
the Son of man in heaven (
[3.] That then all the tribes of the
earth shall mourn,
[4.] That then they shall see the Son of
man coming in the clouds of heaven, with power and great glory.
Note, First, The judgment of the great day will be committed
to the Son of man, both in pursuance and in recompence of his great
undertaking for us as Mediator,
[5.] That he shall send his angels with
a great sound of a trumpet,
[6.] That they shall gather together his
elect from the four winds. Note, At the second coming of Jesus
Christ, there will be a general meeting of all the saints.
First, The elect only will be gathered, the chosen
remnant, who are but few in comparison with the many that are only
called. This is the foundation of the saints' eternal
happiness, that they are God's elect. The gifts of love to eternity
follow the thought of love from eternity; and the Lord knows
them that are his. Secondly, The angels shall be employed to
bring them together, as Christ's servants, and as the saints'
friends; we have the commission given them,
32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.
We have here the practical application of the foregoing prediction; in general, we must expect and prepare for the events here foretold.
I. We must expect them; "Now learn a
parable of the fig-tree,
Now touching the events foretold here, which we are to expect,
1. Christ here assures us of the certainty
of them (
2. He here instructs us as to the time of
them,
(1.) As to these things, the wars,
seductions, and persecutions, here foretold, and especially the
ruin of the Jewish nation; "This generation shall not pass away,
till all these things be fulfilled (
(2.) But as to that day and hour
which will put a period to time, that knoweth no man,
No man knows it; not the wisest by their sagacity, not the best by any divine discovery. We all know that there shall be such a day; but none knows when it shall be, no, not the angels; though their capacities for knowledge are great, and their opportunities of knowing this advantageous (they dwell at the fountain-head of light), and though they are to be employed in the solemnity of that day, yet they are not told when it shall be: none knows but my Father only. This is one of those secret things which belong to the Lord our God. The uncertainty of the time of Christ's coming, is, to those who are watchful, a savour of life unto life, and makes them more watchful; but to those who are careless, it is a savour of death unto death, and makes them more careless.
II. To this end we must expect these
events, that we may prepare for them; and here we have a caution
against security and sensuality, which will make it a dismal day
indeed to us,
It will be a surprising day, and a separating day.
1. It will be a surprising day, as the
deluge was to the old world,
Now this here is applicable,
(1.) To temporal judgments,
particularly that which was now hastening upon the nation and
people of the Jews; though they had fair warning given them of it,
and there were many prodigies that were presages of it, yet it
found them secure, crying, Peace and safety,
(2.) To the eternal judgment; so the
judgment of the great day is called,
[1.] They were sensual and worldly; they
were eating and drinking, marrying and giving in marriage. It
is not said, They were killing and stealing, and whoring and
swearing (these were indeed the horrid crimes of some of the worst
of them; the earth was full of violence); but they were all
of them, except Noah, over head and ears in the world, and
regardless of the word of God, and this ruined them. Note,
Universal neglect of religion is a more dangerous symptom to any
people than particular instances here and there of daring
irreligion. Eating and drinking are necessary to the
preservation of man's life; marrying and giving in marriage
are necessary to the preservation of mankind; but, Licitus
perimus omnes—These lawful things undo us, unlawfully managed.
First, They were unreasonable in it, inordinate and entire
in the pursuit of the delights of sense, and the gains of the
world; they were wholly taken up with these things, esan
trogontes—they were eating; they were in these
things as in their element, as if they had their being for no other
end than to eat and drink,
[2.] They were secure and careless; they
knew not, until the flood came,
The application of this, concerning the old world, we have in these words; So shall the coming of the Son of man be; that is, (1.) In such a posture shall he find people, eating and drinking, and not expecting him. Note, Security and sensuality are likely to be the epidemical diseases of the latter days. All slumber and sleep, and at midnight the bridegroom comes. All are off their watch, and at their ease. (2.) With such a power, and for such a purpose, will he come upon them. As the flood took away the sinners of the old world, irresistibly and irrecoverably; so shall secure sinners, that mocked at Christ and his coming, be taken away by the wrath of the Lamb, when the great day of his wrath comes, which will be like the coming of the deluge, a destruction which there is no fleeing from.
2. It will be a separating day (
(1.) We may apply it to the success of the
gospel, especially at the first preaching of it; it divided the
world; some believed the things which were spoken, and were
taken to Christ; others believed not, and were left to
perish in their unbelief. Those of the same age, place, capacity,
employment, and condition, in the world, grinding in the same
mill, those of the same family, nay, those that were joined in
the same bond of marriage, were, one effectually called, the other
passed by, and left in the gall of bitterness. This is that
division, that separating fire, which Christ came to send,
When ruin came upon Jerusalem, a
distinction was made by Divine Providence, according to that which
had been before made by divine grace; for all the Christians among
them were saved from perishing in that calamity, by the special
care of Heaven. If two were at work in the field together, and one
of them was a Christian, he was taken into a place of shelter, and
had his life given him for a prey, while the other was left to the
sword of the enemy. Nay, if but two women were grinding at the
mill, if one of them belonged to Christ, though but a woman, a poor
woman, a servant, she was taken to a place of safety, and the other
abandoned. Thus the meek of the earth are hid in the day of the
Lord's anger (
(2.) We may apply it to the second coming
of Jesus Christ, and the separation which will be made in that day.
He had said before (
III. Here is a general exhortation to us,
to watch, and be ready against that day comes, enforced by
divers weighty considerations,
1. The duty required; Watch, and be
ready,
(1.) Watch therefore,
(2.) Be ye also ready. We wake in
vain, if we do not get ready. It is not enough to look for
such things; but we must therefore give diligence,
2. The reasons to induce us to this watchfulness and diligent preparation for that day; which are two.
(1.) Because the time of our Lord's coming
is very uncertain. This is the reason immediately annexed to the
double exhortation (
[1.] That we know not what hour he will
come,
[2.] That he may come at such an hour as
we think not,
[3.] That the children of this world are
thus wise in their generation, that, when they know of a danger
approaching, they will keep awake, and stand on their guard against
it. This he shows in a particular instance,
(2.) Because the issue of our Lord's coming
will be very happy and comfortable to those that shall be found
ready, but very dismal and dreadful to those that shall not,
[1.] Concerning the good servant; he shows here what he is—a ruler of the household; what, being so, he should be—faithful and wise; and what, if he be so, he shall be eternally-blessed. Here are good instructions and encouragements to the ministers of Christ.
First, We have here his place and
office. He is one whom the Lord has made ruler over his
household, to give them meat in due season. Note, 1. The church
of Christ is his household, or family, standing in relation to him
as the Father and Master of it. It is the household of God,
a family named from Christ,
Secondly, His right discharge of this office. The good servant, if thus preferred, will be a good steward; for,
1. He is faithful; stewards must be
so,
2. He is wise to understand his duty and the proper season of it; and in guiding of the flock there is need, not only of the integrity of the heart, but the skilfulness of the hands. Honesty may suffice for a good servant, but wisdom is necessary to a good steward; for it is profitable to direct.
3. He is doing; so doing as his office requires. The ministry is a good work, and they whose office it is, have always something to do; they must not indulge themselves in ease, nor leave the work undone, or carelessly turn it off to others, but be doing, and doing to the purpose—so doing, giving meat to the household, minding their own business, and not meddling with that which is foreign; so doing as the Master has appointed, as the office imports, and as the case of the family requires; not talking, but doing. It was the motto Mr. Perkins used, Minister verbi es—You are a minister of the word. Not only Age—Be doing; but Hoc age—Be so doing.
4. He is found doing when his Master
comes; which intimates, (1.) Constancy at his work. At what hour
soever his Master comes, he is found busy at the work of the day.
Ministers should not leave empty spaces in their time, lest their
Lord should come in one of those empty spaces. As with a good God
the end of one mercy is the beginning of another, so with a good
man, a good minister, the end of one duty is the beginning of
another. When Calvin was persuaded to remit his ministerial
labours, he answered, with some resentment, "What, would you have
my Master find me idle?" (2.) Perseverance in his work till the
Lord come. Hold fast till then,
Thirdly, The recompence of reward intended him for this, in three things.
1. He shall be taken notice of. This is intimated in these words, Who then is that faithful and wise servant? Which supposes that there are but few who answer this character; such an interpreter is one of a thousand, such a faithful and wise steward. Those who thus distinguish themselves now by humility, diligence, and sincerity in their work, Christ will in the great day both dignify and distinguish by the glory conferred on them.
2. He shall be blessed? Blessed is that
servant; and Christ's pronouncing him blessed makes him so. All
the dead that die in the Lord are blessed,
3. He shall be preferred (
[2.] Concerning the evil servant. Here we have,
First, His description given
(
1. The cause of his wickedness; and that
is, a practical disbelief of Christ's second coming; He hath
said in his heart, My Lord delays his coming; and therefore
he begins to think he will never come, but has quite forsaken his
church. Observe, (1.) Christ knows what they say in their
hearts, who with their lips cry, Lord, Lord, as this servant
here. (2.) The delay of Christ's coming, though it is a gracious
instance of his patience, is greatly abused by wicked people, whose
hearts are thereby hardened in their wicked ways. When Christ's
coming is looked upon as doubtful, or a thing at an immense
distance, the hearts of men are fully set to do evil,
2. The particulars of his wickedness; and they are sins of the first magnitude; he is a slave to his passions and his appetites.
(1.) Persecution is here charged upon him.
He begins to smite his fellow servants. Note, [1.] Even the
stewards of the house are to look upon all the servants of the
house as their fellow servants, and therefore are forbidden to
lord it over them. If the angel call himself fellow
servant to John (
(2.) Profaneness and immorality; He begins to eat and drink with the drunken. [1.] He associates with the worst of sinners, has fellowship with them, is intimate with them; he walks in their counsel, stands in their way, sits in their seat, and sings their songs. The drunken are the merry and jovial company, and those he is for, and thus he hardens them in their wickedness. [2.] He does like them; eats, and drinks, and is drunken; so it is in Luke. This is an inlet to all manner of sin. Drunkenness is a leading wickedness; they who are slaves to that, are never masters of themselves in any thing else. The persecutors of God's people have commonly been the most vicious and immoral men. Persecuting consciences, whatever the pretensions be, are commonly the most profligate and debauched consciences. What will not they be drunk with, that will be drunk with the blood of the saints? Well, this is the description of a wicked minister, who yet may have the common gifts of learning and utterance above others; and, as hath been said of some, may preach so well in the pulpit, that it is a pity he should ever come out, and yet live so ill out of the pulpit, that it is a pity he should ever come in.
Secondly, His doom read,
1. The surprise that will accompany his
doom (
2. The severity of his doom,
(1.) Death. His Lord shall cut him
asunder, dikotomesei auton, "he shall cut him off
from the land of the living," from the congregation of the
righteous, shall separate him unto evil; which is the definition of
a curse (
This chapter continues and concludes our Saviour's
discourse, which began in the foregoing chapter, concerning his
second coming and the end of the world. This was his farewell
sermon of caution, as that,
1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
Here,
I. That in general which is to be
illustrated is, the kingdom of heaven, the state of things
under the gospel, the external kingdom of Christ, and the
administration and success of it. Some of Christ's parables had
shown us what it is like now in the present reception of it, as
II. That by which it is illustrated, is, a
marriage solemnity. It was a custom sometimes used among the Jews
on that occasion, that the bridegroom came, attended with his
friends, late in the night, to the house of the bride, where she
expected him, attended with her bride-maids; who, upon notice given
of the bridegrooms' approach, were to go out with lamps in their
hands, to light him into the house with ceremony and formality, in
order to the celebrating of the nuptials with great mirth. And some
think that on these occasions they had usually ten virgins;
for the Jews never held a synagogue, circumcised, kept the
passover, or contracted marriage, but ten persons at least were
present. Boaz, when he married Ruth, had ten witnesses,
1. The Bridegroom is our Lord Jesus
Christ; he is so represented in the
2. The virgins are the professors of
religion, members of the church; but here represented as her
companions (
3. The office of these virgins is to meet
the bridegroom, which is as much their happiness as their duty.
They come to wait upon the bridegroom when he appears, and
in the mean time to wait for him. See here the nature of
Christianity. As Christians, we profess ourselves to be, (1.)
Attendants upon Christ, to do him honour, as the glorious
Bridegroom, to be to him for a name and a praise, especially then
when he shall come to be glorified in his saints. We must follow
him as honorary servants do their masters,
4. Their chief concern is to have lights in
their hands, when they attend the bridegroom, thus to do him honour
and do him service. Note, Christians are children of light. The
gospel is light, and they who receive it must not only be
enlightened by it themselves, but must shine as lights, must
hold it forth,
Now concerning these ten virgins, we may observe,
(1.) Their different character, with the proof and evidence of it.
[1.] Their character was that five were
wise, and five foolish (
[2.] The evidence of this character was in the very thing which they were to attend to; by that they are judged of.
First, It was the folly of the
foolish virgins, that they took their lamps, and took no oil
with them,
1. They have no principle within. They have a lamp of profession in their hands, but have not in their hearts that stock of sound knowledge, rooted dispositions, and settled resolutions, which is necessary to carry them through the services and trials of the present state. They act under the influence of external inducements, but are void of spiritual life; like a tradesman, that sets up without a stock, or the seed on the stony ground, that wanted root.
2. They have no prospect of, nor make
provision for, what is to come. They took lamps for a present show,
but not oil for after use. This incogitancy is the ruin of many
professors; all their care is to recommend themselves to their
neighbours, whom they now converse with, not to approve themselves
to Christ, whom they must hereafter appear before; as if any thing
will serve, provide it will but serve for the present. Tell them of
things not seen as yet, and you are like Lot to his sons-in-law, as
one that mocked. They do not provide for hereafter, as the ant
does, nor lay up for the time to come,
Secondly, It was the wisdom of the
wise virgins, that they took oil in their vessels with their
lamps,
(2.) Their common fault, during the
bridegroom's delay; They all slumbered and slept,
[1.] The bridegroom tarried, that is, he
did not come out so soon as they expected. What we look for as
certain, we are apt to think is very near; many in the apostles'
times imagined that the day of the Lord was at hand, but it
is not so. Christ, as to us, seems to tarry, and yet really
does not,
[2.] While he tarried, those that waited
for him, grew careless, and forgot what they were attending;
They all slumbered and slept; as if they had given over
looking for him; for when the Son of man cometh, he will
not find faith,
(3.) The surprising summons given them, to
attend the bridegroom (
(4.) The address they all made to answer
this summons (
(5.) The distress which the foolish virgins
were in, for want of oil,
First, Their lamps are gone out. The
lamps of hypocrites often go out in this life; when they who have
begun in the spirit, end in the flesh, and the hypocrisy breaks out
in an open apostasy,
Secondly, They wanted oil to supply them when they were going out. Note, Those that take up short of true grace, will certainly find the want of it one time or other. An external profession well humoured may carry a man far, but it will not carry him through; it may light him along this world, but the damps of the valley of the shadow of death will put it out.
Thirdly, They would gladly be beholden to the wise virgins for a supply out of their vessels; Give us of your oil. Note, The day is coming, when carnal hypocrites would gladly be found in the condition of true Christians. Those who now hate the strictness of religion, will, at death and judgment, wish for the solid comforts of it. Those who care not to live the life, yet would die the death, of the righteous. The day is coming when those who now look with contempt upon humble contrite saints, would gladly get an interest in them, and would value those as their best friends and benefactors, whom now they set with the dogs of their flock. Give us of your oil; that is, "Speak a good word for us;" so some; but there is no occasion for vouchers in the great day, the Judge knows what is every man's true character. But is it not well that they are brought to say, Give us of your oil? It is so; but, 1. This request was extorted by sensible necessity. Note, Those will see their need of grace hereafter, when it should save them, who will not see their need of grace now, when it should sanctify and rule them. (2.) It comes too late. God would have given them oil, had they asked in time; but there is no buying when the market is over, no bidding when the inch of candle is dropped.
Fourthly, They were denied a share
in their companions' oil. It is a sad presage of a repulse with
God, when they were thus repulsed by good people. The wise
answered, Not so; that peremptory denial is not in the
original, but supplied by the translators: these wise virgins would
rather give a reason without a positive refusal, than (as many do)
give a positive refusal without a reason. They were well inclined
to help their neighbours in distress; but, We must not, we cannot,
we dare not, do it, lest there be not enough for us and you;
charity begins at home; but go, and buy for yourselves.
Note, 1. Those that would be saved, must have grace of their own.
Though we have benefit by the communion of saints, and the faith
and prayers of others may now redound to our advantage, yet our own
sanctification is indispensably necessary to our own salvation. The
just shall live by his faith. Every man shall give account of
himself, and therefore let every man prove his own work; for
he cannot get another to muster for him in that day. 2. Those that
have most grace, have none to spare; all we have, is little enough
for ourselves to appear before God in. The best have need to borrow
from Christ, but they have none to lend to any of their neighbours.
The church of Rome, which dreams of works of supererogation and the
imputation of the righteousness of saints, forgets that it was the
wisdom of the wise virgins to understand that they had but oil
enough for themselves, and none for others. But observe, These wise
virgins do not upbraid the foolish with their neglect, nor boast of
their own forecast, nor torment them with suggestions tending to
despair, but give them the best advice the case will bear, Go ye
rather to them that sell. Note, Those that deal foolishly in
the affairs of their souls, are to be pitied, and not insulted
over; for who made thee to differ? When ministers attend such as
have been mindless of God and their souls all their days, but are
under death-bed convictions; and, because true repentance is never
too late, direct them to repent, and turn to God, and close with
Christ; yet, because late repentance is seldom true, they do but as
these wise virgins did by the foolish, even made the best of bad.
They can but tell them what is to be done, if it be not too late,
but whether the door may not be shut before it is done, is an
unspeakable hazard. It is good advice now, if it be taken in time,
Go to them that sell, and buy for yourselves. Note, Those
that would have grace, must have recourse to, and attend upon, the
means of grace. See
(6.) The coming of the bridegroom, and the issue of all this different character of the wise and foolish virgins. See what came of it.
[1.] While they went out to buy, the bridegroom came. Note, With regard to those that put off their great work to the last, it is a thousand to one, that they have not time to do it then. Getting grace is a work of time, and cannot be done in a hurry. While the poor awakened soul addresses itself, upon a sick bed, to repentance and prayer, in awful confusion, it scarcely knows which end to begin at, or what to do first; and presently death comes, judgment comes, and the work is undone, and the poor sinner undone for ever. This comes of having oil to buy when we should burn it, and grace to get when we should use it.
The bridegroom came. Note, Our Lord
Jesus will come to his people, at the great day, as a Bridegroom;
will come in pomp and rich attire, attended with his friends: now
that the Bridegroom is taken away from us, we fast
(
[2.] They that were ready, went in with
him to the marriage. Note, First, To be eternally
glorified is to go in with Christ to the marriage, to be in his
immediate presence, and in the most intimate fellowship and
communion with him in a state of eternal rest, joy, and plenty.
Secondly, Those, and those only, shall go to heaven
hereafter, that are made ready for heaven here, that are wrought
to the self-same thing,
[3.] The door was shut, as is usual
when all the company is come, that are to be admitted. The door was
shut, First, To secure those that were within; that, being
now made pillars in the house of our God, they may go no more
out,
[4.] The foolish virgins came when it was
too late (
[5.] They were rejected, as Esau was
(
Lastly, Here is a practical
inference drawn from this parable (
14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one went and digged in the earth, and hid his lord's money. 19 After a long time the lord of those servants cometh, and reckoneth with them. 20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24 Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28 Take therefore the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
We have here the parable of the talents committed to three servants; this implies that we are in a state of work and business, as the former implies that we are in a state of expectancy. That showed the necessity of habitual preparation, this of actual diligence in our present work and service. In that we were stirred up to do well for our own souls; in this to lay out ourselves for the glory of God and the good of others.
In this parable, 1. The Master is
Christ, who is the absolute Owner and Proprietor of all persons and
things, and in a special manner of his church; into his hands all
things are delivered. 2. The servants are Christians, his
own servants, so they are called; born in his house, bought with
his money, devoted to his praise, and employed in his work. It is
probable that ministers are specially intended here, who are
more immediately attending on him, and sent by him. St. Paul often
calls himself a servant of Jesus Christ. See
We have three things, in general, in this parable.
I. The trust committed to these servants;
Their master delivered to them his goods: having appointed
them to work (for Christ keeps no servants to be idle), he left
them something to work upon. Note, 1. Christ's servants have and
receive their all from him; for they are of themselves worth
nothing, nor have any thing they can call their own but sin. 2. Our
receiving from Christ is in order to our working for him. Our
privileges are intended to find us with business. The
manifestation of the Spirit is given to every man to
profit withal. 3. Whatever we receive to be made use of for
Christ, still the property is vested in him; we are but tenants
upon his land, stewards of his manifold grace,
(1.) On what occasion this trust was
committed to these servants: The master was travelling into a
far country. This is explained,
(2.) In what proportion this trust was committed. [1.] He gave talents; a talent of silver is computed to be in our money three hundred and fifty-three pounds eleven shillings and ten pence halfpenny; so the learned Bishop Cumberland. Note, Christ's gifts are rich and valuable, the purchases of his blood inestimable, and none of them mean. [2.] He gave to some more, to others less; to one five talents, to another two, to another one; to every one according to his several ability. When Divine Providence has made a difference in men's ability, as to mind, body, estate, relation, and interest, divine grace dispenses spiritual gifts accordingly, but still the ability itself is from him. Observe, First, Every one had some one talent at least, and that is not a despicable stock for a poor servant to begin with. A soul of our own is the one talent we are every one of us entrusted with, and it will find us with work. Hoc nempe ab homine exigiture, ut prosit hominibus; si fieri potest, multis; si minus, paucis; si minus, proximis, si minus, sibi: nam cum se utilem cæteris efficit, commune agit negotium. Et si quis bene de se meretur, hoc ipso aliis prodest quod aliis profuturum parat—It is the duty of a man to render himself beneficial to those around him; to a great number if possible; but if this is denied him, to a few; to his intimate connections; or, at least, to himself. He that is useful to others, may be reckoned a common good. And whoever entitles himself to his own approbation, is serviceable to others, as forming himself to those habits which will result in their favour. Seneca de Otio Sapient. Secondly, All had not alike, for they had not all alike abilities and opportunities. God is a free Agent, dividing to every man severally as he will; some are cut out for service in one kind, others in another, as the members of the natural body. When the householder had thus settled his affairs, he straightway took his journey. Our Lord Jesus, when he had given commandments to his apostles, as one in haste to be gone, went to heaven.
II. The different management and
improvement of this trust, which we have an account of,
1. Two of the servants did well.
(1.) They were diligent and faithful;
They went, and traded; they put the money they were
entrusted with, to the use for which it was intended—laid it out
in goods, and made returns of it; as soon as ever their master was
gone, they immediately applied themselves to their business. Those
that have so much work to do, as every Christian has, need to set
about it quickly, and lose not time. They went, and traded.
Note, A true Christian is a spiritual tradesman. Trades are called
mysteries, and without controversy great is the mystery
of godliness; it is a manufacture trade; there is something to
be done by upon our own hearts, and for the good of others. It is a
merchant-trade; things of less value to us are parted with for
things of greater value; wisdom's merchandize,
(2.) They were successful; they doubled
their stock, and in a little time made cent. per cent. of
it: he that had five talents, soon made them other
five. Trading with our talents is not alway successful with
others, but, however, it shall be so to ourselves,
Observe, The returns were in proportion to the receivings. [1.] From those to whom God hath given five talents, he expects the improvement of five, and to reap plentifully where he sows plentifully. The greater gifts any have, the more pains they ought to take, as those must that have a large stock to manage. [2.] From those to whom he has given but two talents, he expects only the improvement of two, which may encourage those who are placed in a lower and narrower sphere of usefulness; if they lay out themselves to do good according to the best of their capacity and opportunity, they shall be accepted, though they do not so much good as others.
2. The third did ill (
He digged in the earth, and hid the
talent, for fear it should be stolen; he did not misspend or
misemploy it, did not embezzle it or squander it away, but he
hid it. Money is like manure (so my Lord Bacon used to say,)
good for nothing in the heap, but it must be spread; yet it is an
evil which we have often seen under the sun, treasure heaped
together (
He hid his lord's money; had it been his own, he might have done as he pleased; but, whatever abilities and advantages we have, they are not our own, we are but stewards of them, and must give account to our Lord, whose goods they are. It was an aggravation of his slothfulness, that his fellow-servants were busy and successful in trading, and their zeal should have provoked his. Are others active, and shall we be idle?
III. The account of this improvement,
(1.) The good account of the faithful servants; and here observe,
[1.] The servants giving up the
account (
First, Christ's faithful servants acknowledge with thankfulness his vouchsafements to them; Lord, thou deliveredst to me such and such things. Note, 1. It is good to keep a particular account of our receivings from God, to remember what we have received, that we may know what is expected from us, and may render according to the benefit. 2. We must never look upon our improvements but with a general mention of God's favour to us, of the honour he has put upon us, in entrusting us with his goods, and of that grace which is the spring and fountain of all the good that is in us or is done by us. For the truth is, the more we do for God, the more we are indebted to him for making use of us, and enabling us, for his service.
Secondly, They produce, as an
evidence of their faithfulness, what they have gained. Note, God's
good stewards have something to show for their diligence; Show
me thy faith by thy works. He that is a good man, let him
show it,
[2.] The master's acceptance and
approbation of their account,
First, He commended them; Well
done, good and faithful servant. Note, The diligence and
integrity of those who approve themselves the good and faithful
servants of Jesus Christ, will certainly be found to praise, and
honour, and glory, at his appearing,
Secondly, He rewards them. The faithful servants of Christ shall not be put off with bare commendation; no, all their work and labour of love shall be rewarded.
Now this reward is here expressed two ways.
1. In one expression agreeable to the
parable; Thou hast been faithful over a few things, I will make
thee ruler over many things. It is usual in the courts of
princes, and families of great men, to advance those to higher
offices, that have been faithful in lower. Note, Christ is a master
that will prefer his servants who acquit themselves well. Christ
has honour in store for those that honour him—a crown
(
Observe the disproportion between the work and the reward; there are but few things in which the saints are serviceable to the glory of God, but there are many things wherein they shall be glorified with God. What charge we receive from God, what work we do for God in this world, is but little, very little, compared with the joy set before us. Put together all our service, all our sufferings, all our improvements, all the good we do to others, all we get to ourselves, and they are but a few things, next to nothing, not worthy to be compared, not fit to be named the same day with the glory to be revealed.
2. In another expression, which slips out
of the parable into the thing signified by it; Enter thou into
the joy of thy Lord. Note, (1.) The state of the blessed is a
state of joy, not only because all tears shall then be wiped away,
but all the springs of comfort shall be opened to them, and the
fountains of joy broken up. Where there are the vision and fruition
of God, a perfection of holiness, and the society of the blessed,
there cannot but be a fulness of joy. (2.) This joy is the joy
of their Lord; the joy which he himself has purchased and
provided for them; the joy of the redeemed, bought with the sorrow
of the Redeemer. It is the joy which he himself is in the
possession of, and which he had his eye upon when he endured the
cross, and despised the shame,
(2.) The bad account of the slothful servant. Observe,
[1.] His apology for himself,
Observe, First, What he confides in. He comes to the account with a deal of assurance, relying on the plea he had to put in, that he was able to say, "Lo, there thou hast that is thine; if I have not made it more, as the others have done, yet this I can say, I have not made it less." This, he thinks, may serve to bring him off, if not with praise, yet with safety.
Note, Many a one goes very securely to
judgment, presuming upon the validity of a plea that will be
overruled as vain and frivolous. Slothful professors, that are
afraid of doing too much for God, yet hope to come off as well as
those that take so much pains in religion. Thus the sluggard is
wiser in his own conceit than seven men that can render a
reason,
Secondly, What he confesses. He owns the burying of his talent; I hid thy talent in the earth. He speaks as if that were no great fault; nay, as if he deserved praise for his prudence in putting it in a safe place, and running no hazards with it. Note, It is common for people to make a very light matter of that which will be their condemnation in the great day. Or, if he was conscious to himself that it was his fault, it intimates how easily slothful servants will be convicted in the judgment; there will need no great search for proof, for their own tongues shall fall upon them.
Thirdly, What he makes his excuse; I knew that thou were a hard man, and I was afraid. Good thought of God would beget love, and that love would make us diligent and faithful; but hard thoughts of God beget fear, and that fear makes us slothful and unfaithful. His excuse bespeaks,
1. The sentiments of an enemy; I knew
thee, that thou art a hard man. This was like that wicked
saying of the house of Israel, The way of the Lord is not
equal,
2. The spirit of a slave; I was afraid, This ill affection toward God arose from his false notions of him; and nothing is more unworthy of God, nor more hinders our duty to him, than slavish fear. This has bondage and torment, and is directly opposite to that entire love which the great commandment requires. Note, Hard thoughts of God drive us from, and cramp us in his service. Those who think it impossible to please him, and in vain to serve him, will do nothing to purpose in religion.
[2.] His Lord's answer to this apology. His plea will stand him in no stead, it is overruled, nay, it is made to turn against him, and he is struck speechless with it; for here we have his conviction and his condemnation.
First, His conviction,
1. Slothfulness; Thou wicked and
slothful servant. Note, Slothful servants are wicked servants,
and will be reckoned with as such by their master, for he that is
slothful in his work, and neglects the good that God has
commanded, is brother to him that is a great waster, by
doing the evil that God has forbidden,
2. Self-contradiction (
Secondly, His condemnation. The slothful servant is sentenced,
1. To be deprived of his talent (
2. He is sentenced to be cast into outer
darkness,
(1.) His character is that of an
unprofitable servant. Note, Slothful servants will be
reckoned with as unprofitable servants, who do nothing to the
purpose of their coming into the world, nothing to answer the end
of their birth or baptism, who are no way serviceable to the glory
of God, the good of others, or the salvation of their own souls. A
slothful servant is a withered member in the body, a barren tree in
the vineyard, an idle drone in the hive, he is good for nothing. In
one sense, we are all unprofitable servants (
(2.) His doom is, to be cast into outer
darkness. Here, as in what was said to the faithful servants,
our Saviour slides insensibly out of the parable into the thing
intended by it, and it serves as a key to the whole; for, outer
darkness, where there is weeping and gnashing of teeth, is, in
Christ's discourses, the common periphrasis of the miseries of the
damned in hell. Their state is, [1.] Very dismal; it is outer
darkness. Darkness is uncomfortable and frightful: it was one of
the plagues of Egypt. In hell there are chains of darkness,
31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into everlasting punishment: but the righteous into life eternal.
We have here a description of the process of the last judgment in the great day. There are some passages in it that are parabolical; as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable; it is, as it were, the explanation of the former parables. And here we have,
I. The placing of the judge upon the
judgment-seat (
1. That there is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery, in the world of recompence or retribution, according to what he did in this world of trial and probation, which is to be judged of by the rule of the everlasting gospel.
2. The administration of the judgment of
the great day is committed to the Son of man; for by him God will
judge the world (
3. Christ's appearing to judge the world
will be splendid and glorious. Agrippa and Bernice came to the
judgment-seat with great pomp (
4. When Christ comes in his glory to judge
the world, he will bring all his holy angels with him. This
glorious person will have a glorious retinue, his holy myriads, who
will be not only his attendants, but ministers of his justice; they
shall come with him both for state and service. They must come to
call the court (
5. He will then sit upon the throne of his
glory. He is now set down with the Father upon his throne;
and it is a throne of grace, to which we may come boldly; it is a
throne of government, the throne of his father David; he is a
priest upon that throne: but then he will sit upon the
throne of glory, the throne of judgment. See
II. The appearing of all the children of
men before him (
III. The distinction that will then be made
between the precious and the vile; He shall separate them one
from another, as the tares and wheat are separated at the
harvest, the good fish and the bad at the shore, the corn and chaff
in the floor. Wicked and godly here dwell together in the same
kingdoms, cities, churches, families, and are not certainly
distinguishable one from another; such are the infirmities of
saints, such the hypocrisies of sinners, and one event to both: but
in that day they will be separated, and parted for ever; Then
shall ye return, and discern between the righteous and the
wicked,
IV. The process of the judgement concerning each of these.
1. Concerning the godly, on the right hand.
Their cause must be first despatched, that they may be assessors
with Christ in the judgement of the wicked, whose misery will be
aggravated by their seeing Abraham, and Isaac, and Jacob, admitted
into the kingdom of heaven,
(1.) The glory conferred upon them;
the sentence by which they shall be not only acquitted, but
preferred and rewarded (
[1.] The acknowledging of the saints to be
the blessed of the Lord; Come, ye blessed of my Father.
First, He pronounces them blessed; and his saying they
are blessed, makes them so. The law curses them for their many
discontinuances; but Christ having redeemed them from the curse of
the law, and purchased a blessing for them, commands a blessing on
them. Secondly, Blessed of his Father; reproached and cursed
by the world, but blessed of God. As the Spirit glorifies the Son
(
[2.] The admission of the saints into the blessedness and kingdom of the Father; Inherit the kingdom prepared for you.
First, the happiness they shall be possessed of is very rich; we are told what it is by him who had reason to know it, having purchased it for them, and possessed it himself.
1. It is a kingdom; which is
reckoned the most valuable possession on earth, and includes the
greatest wealth and honour. Those that inherit kingdoms, wear all
the glories of the crown, enjoy all the pleasures of the court, and
command the peculiar treasures of the provinces; yet this is but a
faint resemblance of the felicities of the saints in heaven. They
that here are beggars, prisoners, accounted as the off-scouring of
all things, shall then inherit a kingdom,
2. It is a kingdom prepared: the
happiness must needs be great, for it is the product of the divine
counsels. Note, There is great preparation made for the
entertainment of the saints in the kingdom of glory. The Father
designed it for them in his thoughts of love, and provided it for
them in the greatness of his wisdom and power. The Son purchased it
for them, and is entered as the fore-runner to prepare a place,
3. It is prepared for them. This bespeaks, (1.) The suitableness of this happiness; it is in all points adapted to the nature of a soul, and to the new nature of a sanctified soul. (2.) Their property and interest in it. It is prepared on purpose for them; not only for such as you, but for you, you by name, you personally and particularly, who were chosen to salvation through sanctification.
4. It is prepared from the foundation of
the world. This happiness was designed for the saints, and they
for it, before time began, from all eternity,
Secondly, The tenure by which they
shall hold and possess it is very good, they shall come and
inherit it. What we come to by inheritance, is not got by
any procurement of our own, but purely, as the lawyers express it,
by the act of God. It is God that makes heirs, heirs of
heaven. We come to an inheritance by virtue of our sonship, our
adoption; if children, then heirs. A title by inheritance is
the sweetest and surest title; it alludes to possessions in the
land of Canaan, which passed by inheritance, and would not be
alienated longer than to the year of Jubilee. Thus is the heavenly
inheritance indefeasible, and unalienable. Saints, in this world,
are as heirs under age, tutored and governed till the time
appointed of the Father (
(2.) The ground of this (
Now the good works here mentioned are such as we commonly call works of charity to the poor: not but that many will be found on the right hand who never were in a capacity to feed the hungry, or clothe the naked, but were themselves fed and clothed by the charity of others; but one instance of sincere obedience is put for all the rest, and it teaches us this in general, that faith working by love is all in all in Christianity; Show me thy faith by thy works; and nothing will abound to a good account hereafter, but the fruits of righteousness in a good conversation now. The good works here described imply three things, which must be found in all that are saved.
[1.] Self-denial, and contempt of the world; reckoning the things of the world no further good things, than as we are enabled to do good with them: and those who have not wherewithal to do good, must show the same disposition, by being contentedly and cheerfully poor. Those are fit for heaven that are mortified to the earth.
[2.] Love to our brethren; which is the
second great commandment, the fulfilling of the law, and an
excellent preparative for the world of everlasting love. We must
give proof of this love by our readiness to do good, and to
communicate; good wishes are but mockeries without good works,
[3.] A believing regard to Jesus Christ.
That which is here rewarded is the relieving of the poor for
Christ's sake, out of love to him, and with an eye to him.
This puts an excellency upon the good work, when in it we
serve the Lord Christ, which those may do that work for their own
living, as well as those that help to keep others alive. See
I was hungry, that is, my disciples
and followers were so, either by the persecutions of enemies for
well-doing, or by the common dispensations of Providence; for in
these things there is one event to the righteous and wicked: and
you gave them meat. Note, First, Providence so
variously orders and disposes of the circumstances of his people in
this world, as that while some are in a condition to give relief,
others need it. It is no new thing for those that are feasted with
the dainties of heaven to be hungry and thirsty, and to want daily
food; for those that are at home in God, to be strangers in a
strange land; for those that have put on Christ, to want clothes to
keep them warm; for those that have healthful souls, to have sickly
bodies; and for those to be in prison, that Christ has made free.
Secondly, Works of charity and beneficence, according as our
ability is, are necessary to salvation; and there will be more
stress laid upon them in the judgment of the great day, than is
commonly imagined; these must be the proofs of our love, and of our
professed subjection to the gospel of Christ,
Now this reason is modestly excepted against by the righteous, but is explained by the Judge himself.
1. It is questioned by the righteous,
2. It is explained by the Judge himself
(
We see what recompences Christ has for
those that feed the hungry, and clothe the naked; but what will
become of the godly poor, that had not wherewithal to do so? Must
they be shut out? No, [1.] Christ will own them, even the least of
them, as his brethren; he will not be ashamed, nor think it any
disparagement to him, to call them brethren,
2. Here is the process concerning the wicked, those on the left hand. And in that we have,
(1.) The sentence passed upon them,
[1.] To be so near to Christ was some satisfaction, though under his frowns; but that will not be allowed, Depart from me. In this world they were often called to come to Christ, to come for life and rest, but they turned a deaf ear to his calls; justly therefore are they bid to depart from Christ, that would not come to him. "Depart from me the Fountain of all good, from me the Saviour, and therefore from all hope of salvation; I will never have any thing more to say to you, or do with you." Here they said to the Almighty, Depart from us; then he will choose their delusions, and say to them, Depart from me. Note, It is the hell of hell to depart from Christ.
[2.] If they must depart, and depart from
Christ, might they not be dismissed with a blessing, with one kind
and compassionate word at least? No, Depart, ye cursed, They
that would not come to Christ, to inherit a blessing, must depart
from him under the burthen of a curse, that curse of the law on
every one that breaks it,
[3.] If they must depart, and depart with a
curse, may they not go into some place of ease and rest? Will it
not be misery enough for them to bewail their loss? No, there is a
punishment of sense as well as loss; they must depart into
fire, into torment as grievous as that of fire is to the
body, and much more. This fire is the wrath of the eternal God
fastening upon the guilty souls and consciences of sinners that
have made themselves fuel for it. Our God is a consuming fire, and
sinners fall immediately into his hands,
[4.] If into fire, may it not be some light
or gentle fire? No, it is prepared fire; it is a torment
ordained of old,
[5.] If into fire, prepared fire, O let it be but of short continuance, let them but pass through fire; no, the fire of God's wrath will be an everlasting fire; a fire, that, fastening and preying upon immortal souls, can never go out for want of fuel; and, being kindled and kept burning by the wrath of an immortal God, can never go out for want of being blown and stirred up; and, the streams of mercy and grace being for ever excluded, there is nothing to extinguish it. If a drop of water be denied to cool the tongue, buckets of water will never be granted to quench this flame.
[6.] If they must be doomed to such a state
of endless misery, yet may they not have some good company there?
No, none but the devil and his angels, their sworn enemies,
that helped to bring them to this misery, and will triumph over
them in it. They served the devil while they lived, and therefore
are justly sentenced to be where he is, as those that served
Christ, are taken to be with him where he is. It is terrible to lie
in a house haunted with devils; what will it be then to be
companions with them for ever? Observe here, First, Christ
intimates that there is one that is the prince of the devils, the
ring-leader of the rebellion, and that the rest are his angels, his
messengers, by whose agency he supports his kingdom. Christ and his
angels will in that day triumph over the dragon and his,
(2.) The reason of this sentence assigned. God's judgments are all just, and he will be justified in them. He is Judge himself, and therefore the heavens shall declare his righteousness.
Now, [1.] All that is charged upon them, on
which the sentence is grounded, is, omission; as, before, the
servant was condemned, not for wasting his talent, but for burying
it; so here, he doth not say, "I was hungry and thirsty, for you
took my meat and drink from me; I was a stranger, for you banished
me; naked, for you stripped me; in prison, for you laid me there:"
but, "When I was in these distresses, you were so selfish, so taken
up with your own ease and pleasure, made so much of your labour,
and were so loth to part with your money, that you did not
minister as you might have done to my relief and succour.
You were like those epicures that were at ease in Zion, and were
not grieved for the affliction of Joseph,"
[2.] It is the omission of works of charity
to the poor. They are not sentenced for omitting their sacrifices
and burnt-offerings (they abounded in these,
First, Objected against by the
prisoners (
Secondly, Justified by the Judge,
who will convince all the ungodly of the hard speeches spoken
against him in those that are his,
Lastly, Here is the execution of
both these sentences,
1. The wicked shall go away into everlasting punishment. Sentence will then be executed speedily, and no reprieve granted, nor any time allowed to move in arrest of judgment. The execution of the wicked is first mentioned; for first the tares are gathered and burned. Note, (1.) The punishment of the wicked in the future state will be an everlasting punishment, for that state is an unalterable state. It can neither be thought that sinners should change their own natures, nor that God should give his grace to change them, when in this world the day of grace was misspent, the Spirit of grace resisted, and the means of grace abused and baffled. (2.) The wicked shall be made to go away into that punishment; not that they will go voluntarily, no, they are driven from light into darkness; but it bespeaks an irresistible conviction of guilt, and a final despair of mercy.
2. The righteous shall go away into life
eternal; that is, they shall inherit the kingdom,
The narrative of the death and sufferings of
Christ is more particularly and fully recorded by all the four
evangelists than any part of his history; for what should be
determine, and desire to know, but Christ, and him crucified? And
this chapter begins that memorable narrative. The year of the
redeemed was now come, the seventy weeks determined were now
accomplished, when transgression must be finished, reconciliation
made, and an everlasting righteousness brought in, by the cutting
off of Messiah the Prince,
1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people.
Here is, 1. The notice Christ gave his
disciples of the near approach of his sufferings,
(1.) The time when he gave this alarm; when he had finished all these sayings. [1.] Not till he had finished all he had to say. Note, Christ's witnesses die not till they have finished their testimony. When Christ had gone through his undertaking as a prophet, he entered upon the execution of his office as a priest. [2.] After he had finished these sayings, which go immediately before; he had bid his disciples to expect sad times, bonds and afflictions, and then tells them, The Son of man is betrayed; to intimate that they should fare no worse than he should, and that his sufferings should take the sting out of theirs. Note, Thoughts of a suffering Christ are great supports to a suffering Christian, suffering with him and for him.
(2.) The thing itself he gave them notice of; The Son of man is betrayed. The thing was not only so sure, but so near, that it was as good as done. Note, It is good to make sufferings that are yet to come, as present to us. He is betrayed, for Judas was then contriving and designing to betray him.
2. The plot of the chief priests, and
scribes, and elders of the people, against the life of our Lord
Jesus,
6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
In this passage of story, we have,
I. The singular kindness of a good woman to
our Lord Jesus in anointing his head,
1. As an act of faith in our Lord Jesus,
the Christ, the Messiah, the anointed. To signify that she believed
in him as God's anointed, whom he had set king, she anointed him,
and made him her king. They shall appoint themselves one
head,
2. As an act of love and respect to him.
Some think that this was she who loved much at first, and
washed Christ's feet with her tears (
II. The offence which the disciples took at
this. They had indignation (
1. See how they expressed their offence at it. They said, To what purpose is this waste? Now this bespeaks,
(1.) Want of tenderness toward this good woman, in interpreting her over-kindness (suppose it was so) to be wastefulness. Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are zealously affected in doing a good thing, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they.
(2.) Want of respect to their Master. The
best we can make of it, is, that they knew their Master was
perfectly dead to all the delights of sense; he that was so much
grieved for the affliction of Joseph, cared not for being
anointed with the chief ointments,
2. See how they excused their offence at it, and what pretence they made for it; This ointment might have been sold for much, and given to the poor. Note, It is no new thing for bad affections to shelter themselves under specious covers; for people to shift off works of piety under colour of works of charity.
III. The reproof Christ gave to his
disciples for the offence at this good woman (
Observe his reason; You have the poor always with you. Note,
1. There are some opportunities of doing
and getting good which are constant, and which we must give
constant attendance to the improvement of. Bibles we have always
with us, sabbaths always with us, and so the poor, we have
always with us. Note, Those who have a heart to do good, never
need complain for want of opportunity. The poor never ceased even
out of the land of Israel,
2. There are other opportunities of doing and getting good, which come but seldom, which are short and uncertain, and require more peculiar diligence in the improvement of them, and which ought to be preferred before the other; "Me ye have not always, therefore use me while ye have me." Note, (1.) Christ's constant bodily presence was not to be expected here in this world; it was expedient that he should go away; his real presence in the eucharist is a fond and groundless conceit, and contradicts what he here said, Me ye have not always. (2.) Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but especially to the household of faith.
IV. Christ's approbation and commendation
of the kindness of this good woman. The more his servants and their
services are cavilled at by men, the more he manifests his
acceptance of them. He calls it a good work (
1. That the meaning of it was mystical
(
2. That the memorial of it should be
honourable (
14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him.
Immediately after an instance of the greatness kindness done to Christ, follows an instance of the greatest unkindness; such mixture is there of good and bad among the followers of Christ; he hath some faithful friends, and some false and feigned ones. What could be more base than this agreement which Judas here made with the chief priests, to betray Christ to them?
I. The traitor was Judas Iscariot; he is
said to be one of the twelve, as an aggravation of his
villany. When the number of the disciples was multiplied
(
II. Here is the proffer which he made to
the chief priests; he went to them, and said, What will ye give
me?
Observe, 1. What Judas promised; "I will
deliver him unto you; I will let you know where he is, and
undertake to bring you to him, at such a convenient time and place
that you may seize him without noise, or danger of an uproar." In
their conspiracy against Christ, this was it they were at a loss
about,
I will deliver him unto you. He did
not offer himself, nor did they tamper with him, to be a witness
against Christ, though they wanted evidence,
2. What he asked in consideration of this
undertaking; What will ye give me? This was the only thing
that made Judas betray his Master; he hoped to get money by it: his
Master had not given him any provocation, though he knew from the
first that he had a devil; yet, for aught that appears, he
showed the same kindness to him that he did to the rest, and put no
mark of disgrace upon him that might disoblige him; he had placed
him in a post that pleased him, had made him purse-bearer, and
though he had embezzled the common stock (for he is called a
thief,
What will ye give me? Why, what did
he want? Neither bread to eat, nor raiment to put on; neither
necessaries nor conveniences. Was not he welcome, wherever his
Master was? Did he not fare as he fared? Had he not been but just
now nobly entertained at a supper in Bethany, in the house of Simon
the leper, and a little before at another, where no less a person
than Martha herself waited at table? And yet this covetous wretch
could not be content, but comes basely cringing to the priests
with, What will ye give me? Note, It is not the lack
of money, but the love of money, that is the root of all
evil, and particularly of apostasy from Christ; witness Demas,
III. Here is the bargain which the chief
priests made with him; they covenanted with him for thirty
pieces of silver; thirty shekels, which in our money is about
three pounds eight shillings, so some; three pounds fifteen
shillings, so others. It should seem, Judas referred himself to
them, and was willing to take what they were willing to give; he
catches at the first offer, lest the next should be worse. Judas
had not been wont to trade high, and therefore a little money went
a great way with him. By the law (
IV. Here is the industry of Judas, in
pursuance of his bargain (
17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the passover. 20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
We have here an account of Christ's keeping the passover. Being made under the law, he submitted to all the ordinances of it, and to this among the rest; it was kept in remembrance of Israel's deliverance out of Egypt, the birth-day of that people; it was a tradition of the Jews, that in the days of the Messiah they should be redeemed on the very day of their coming out of Egypt; and it was exactly fulfilled, for Christ died the day after the passover, in which day they began their march.
I. The time when Christ ate the passover,
was the usual time appointed by God, and observed by the Jews
(
II. The place where, was particularly
appointed by himself to the disciples, upon their enquiry
(
1. They took it for granted that their Master would eat the passover, though he was at this time persecuted by the chief priests, and his life sought; they knew that he would not be put by his duty, either by frightenings without or fears within. Those do not follow Christ's example who make it an excuse for their not attending on the Lord's supper, our gospel passover, that they have many troubles and many enemies, are full of care and fear; for, if so, they have the more need of that ordinance, to help to silence their fears, and comfort them under their troubles, to help them in forgiving their enemies, and casting all their cares on God.
2. They knew very well that there must be preparation made for it, and that it was their business, as his servants, to make preparation; Where wilt thou that we prepare? Note, Before solemn ordinances there must be solemn preparation.
3. They knew that he had no house of his
own wherein to eat the passover; in this, as in other things,
for our sakes he became poor. Among all Zion's palaces there
was none for Zion's King; but his kingdom was not of this world.
See
4. They would not pitch upon a place
without direction from him, and from him they had direction; he
sent them to such a man (
(1.) Tell him, My time is at hand;
he means the time of his death, elsewhere called his hour
(
(2.) Tell him, I will keep the passover at thy house. This was an instance of his authority, as the Master, which it is likely this man acknowledged; he did not beg, but command, the use of his house for this purpose. Thus, when Christ by his Spirit comes into the heart, he demands admission, as one whose own the heart is and cannot be denied, and he gains admission as one who has all power in the heart and cannot be resisted; if he saith, "I will keep a feast in such a soul," he will do it; for he works, and none can hinder; his people shall be willing, for he makes them so. I will keep the passover with my disciples. Note, Wherever Christ is welcome, he expects that his disciples should be welcome too. When we take God for our God, we take his people for our people.
III. The preparation was made by the
disciples (
IV. They ate the passover according to the
law (
V. We have here Christ's discourse with his
disciples at the passover-supper. The usual subject of discourse at
that ordinance, was the deliverance of Israel out of Egypt
(
1. The general notice Christ gives his
disciples of the treachery that should be among them (
2. The disciples' feelings on this
occasion,
(1.) They were exceeding sorrowful.
[1.] It troubled them much to hear that their Master should be
betrayed. When Peter was first told of it, he said, Be it far
from thee; and therefore it must needs be a great trouble to
him and the rest of them, to hear that it was very near to
him. [2.] It troubled them more to hear that one of them should do
it. It would be a reproach to the fraternity, for an apostle to
prove a traitor, and this grieved them; gracious souls grieve for
the sins of others, especially of those that have made a more than
ordinary profession of religion.
(2.) They began every one of them to say, Lord, is it I?
[1.] They were not apt to suspect Judas. Though he was a thief, yet, it seems, he had carried it so plausibly, that those who were intimate with him, were not jealous of him: none of them so much as looked upon him, much less said, Lord, is it Judas? Note, It is possible for a hypocrite to go through the world, not only undiscovered, but unsuspected; like bad money so ingeniously counterfeited that nobody questions it.
[2.] They were apt to suspect themselves; Lord, is it I? Though they were not conscious to themselves of any inclination that way (no such thought had ever entered into their mind), yet they feared the worst, and asked Him who knows us better than we know ourselves, Lord, is it I? Note, It well becomes the disciples of Christ always to be jealous over themselves with a godly jealousy, especially in trying times. We know not how strongly we may be tempted, nor how far God may leave us to ourselves, and therefore have reason, not to be high-minded, but fear. It is observable that our Lord Jesus, just before he instituted the Lord's supper, put his disciples upon this trial and suspicion of themselves, to teach us to examine and judge ourselves, and so to eat of that bread, and drink of that cup.
3. Further information given them
concerning this matter (
4. The conviction of Judas,
26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30 And when they had sung a hymn, they went out into the mount of Olives.
We have here the institution of the great gospel ordinance of the Lord's supper, which was received of the Lord. Observe,
I. The time when it was instituted—as
they were eating. At the latter end of the passover-supper,
before the table was drawn, because, as a feast upon a sacrifice,
it was to come in the room of that ordinance. Christ is to us the
Passover-sacrifice by which atonement is made (
II. The institution itself. A sacrament
must be instituted; it is no part of moral worship, nor is it
dictated by natural light, but has both its being and significancy
from the institution, from a divine institution; it is his
prerogative who established the covenant, to appoint the seals of
it. Hence the apostle (
1. The body of Christ is signified and
represented by bread; he had said formerly (
(1.) He took bread, ton apton—the loaf; some loaf that lay ready to hand, fit for the purpose; it was, probably, unleavened bread; but, that circumstance not being taken notice of, we are not to bind ourselves to that, as some of the Greek churches do. His taking the bread was a solemn action, and was, probably, done in such a manner as to be observed by them that sat with him, that they might expect something more than ordinary to be done with it. Thus was the Lord Jesus set apart in the counsels of divine love for the working out of our redemption.
(2.) He blessed it; set it apart for
this use by prayer and thanksgiving. We do not find any set form of
words used by him upon this occasion; but what he said, no doubt,
was accommodated to the business in hand, that new testament which
by this ordinance was to be sealed and ratified. This was like
God's blessing the seventh day (
(3.) He brake it; which denotes,
[1.] The breaking of Christ's body for us, that it might be fitted
for our use; He was bruised for our iniquities, as
bread-corn is bruised (
(4.) He gave it to his disciples, as the Master of the family, and the Master of this feast; it is not said, He gave it to the apostles, though they were so, and had been often called so before this, but to the disciples, because all the disciples of Christ have a right to this ordinance; and those shall have the benefit of it who are his disciples indeed; yet he gave it to them as he did the multiplied loaves, by them to be handed to all his other followers.
(5.) He said, Take, eat; this is my
body,
[1.] What they should do with it; "Take,
eat; accept of Christ as he is offered to you, receive the
atonement, approve of it, consent to it, come up to the terms on
which the benefit of it is proposed to you; submit to his grace and
to his government." Believing on Christ is expressed by
receiving him (
[2.] What they should have with it; This
is my body, not outos—this bread, but
touto—this eating and drinking. Believing
carries all the efficacy of Christ's death to our souls. This is
my body, spiritually and sacramentally; this signifies and
represents my body. He employs sacramental language, like that,
2. The blood of Christ is signified and
represented by the wine; to make it a complete feast, here is not
only bread to strengthen, but wine to make glad the heart
(
This cup he gave to the disciples,
(1.) With a command; Drink ye all of it. Thus he welcomes his guests to his table, obliges them all to drink of his cup. Why should he so expressly command them all to drink, and to see that none let it pass them, and press that more expressly in this than in the other part of the ordinance? Surely it was because he foresaw how in after-ages this ordinance would be dismembered by the prohibition of the cup to the laity, with an express non obstante—notwithstanding to the command.
(2.) With an explication; For this is my
blood of the New Testament. Therefore drink it with appetite,
delight, because it is so rich a cordial. Hitherto the blood of
Christ had been represented by the blood of beasts, real blood:
but, after it was actually shed, it was represented by the blood of
grapes, metaphorical blood; so wine is called in an Old-Testament
prophecy of Christ,
Now observe what Christ saith of his blood represented in the sacrament.
[1.] It is my blood of the New
Testament. The Old Testament was confirmed by the blood of
bulls and goats (
[2.] It is shed; it was not shed till next day, but it was now upon the point of being shed, it is as good as done. "Before you come to repeat this ordinance yourselves, it will be shed." He was now ready to be offered, and his blood to be poured out, as the blood of the sacrifices which made atonement.
[3.] It is shed for many. Christ
came to confirm a covenant with many (
[4.] It is shed for the remission of
sins, that is, to purchase remission of sins for us. The
redemption which we have through his blood, is the remission of
sins,
First, He takes leave of such
communion; I will not drink henceforth of this fruit of the
vine, that is, now that I am no more in the world (
Secondly, He assures them of a happy
meeting again at last. It is a long, but not an everlasting,
farewell; until that day when I drink it new with you. 1.
Some understand it of the interviews he had with them after his
resurrection, which was the first step of his exaltation into
the kingdom of his Father; and though during those forty days
he did not converse with them so constantly as he had done, yet he
did eat and drink with them (
Lastly, Here is the close of the
solemnity with a hymn (
When this was done, they went out into
the mount of Olives. He would not stay in the house to be
apprehended, lest he should bring the master of the house into
trouble; nor would he stay in the city, lest it should occasion an
uproar; but he retired into the adjacent country, the mount of
Olives, the same mount that David in his distress went up the
ascent of, weeping,
31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But after I am risen again, I will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.
We have here Christ's discourse with his disciples upon the way, as they were going to the mount of Olives. Observe,
I. A prediction of the trial which both he and his disciples were now to go through. He here foretels,
1. A dismal scattering storm just arising,
(1.) That they should all be offended
because of Christ that very night; that is, they would all be
so frightened with the sufferings, that they would not have the
courage to cleave to him in them, but would all basely desert him;
Because of me this night, en emoi en te nykti
taute—because of me, even because of this night; so
it might be read; that is, because of what happens to me this
night. Note, [1.] Offences will come among the disciples of Christ
in an hour of trial and temptation; it cannot be but they should,
for they are weak; Satan is busy; God permits offences; even they
whose hearts are upright may sometimes be overtaken with an
offence. [2.] There are some temptations and offences, the effects
of which are general and universal among Christ's disciples; All
you shall be offended. Christ had lately discovered to them the
treachery of Judas; but let not the rest be secure; though there
will be but one traitor, they will be all deserters. This he saith,
to alarm them all, that they might all watch. [3.] We have need to
prepare for sudden trials, which may come to extremity in a very
little time. Christ and his disciples had eaten their supper well
together in peace and quietness; yet that very night proved such a
night of offence. How soon may a storm arise! We know not what a
day, or a night, may bring forth, nor what great event may be in
the teeming womb of a little time,
(2.) That herein the scripture would be
fulfilled; I will smite the Shepherd. It is quoted from
2. He gives them the prospect of a
comfortable gathering together again after this storm (
II. The presumption of Peter, that he
should keep his integrity, whatever happened (
1. How he bound himself with a promise, that he would never be offended in Christ; not only not this night, but at no time. If this promise had been made in a humble dependence upon the grace of Christ, it had been an excellent word. Before the Lord's supper, Christ's discourse led his disciples to examine themselves with, Lord, is it I? For that is our preparatory duty; after the ordinance, his discourse leads them to an engaging of themselves to close walking, for that is the subsequent duty.
2. How he fancied himself better armed
against temptation than any one else, and this was his weakness and
folly; Though all men shall be offended yet will not I. This
was worse than Hazael's, What! is thy servant a dog? For he
supposed the thing to be so bad, that no man would do it. But Peter
supposes it possible that some, nay that all, might
be offended, and yet he escape better than any. Note, It argues a
great degree of self-conceit and self-confidence, to think
ourselves either safe from the temptations, or free from the
corruptions, that are common to men. We should rather say, If it be
possible that others may be offended, there is danger that I may be
so. But it is common for those who think too well of themselves,
easily to admit suspicions of others. See
III. The particular warning Christ gave
Peter of what he would do,
1. That he should deny him. Peter promised that he would not be so much as offended in him, not desert him; but Christ tells him that he will go further, he will disown him. He said, "Though all men, yet not I;" and he did it sooner than any.
2. How quickly he should do it; this
night, before to-morrow, nay, before cock-crowing.
Satan's temptations are compared to darts (
3. How often he should do it; thrice. He thought that he should never once do such a thing; but Christ tells him that he would do it again and again; for, when once our feet begin to slip, it is hard to recover our standing again. The beginnings of sin are as the letting forth of water.
IV. Peter's repeated assurances of his
fidelity (
What Peter said the rest subscribed to;
likewise also said all the disciples. Note, 1. There is a
proneness in good men to be over-confident of their own strength
and stability. We are ready to think ourselves able to grapple with
the strongest temptations, to go through the hardest and most
hazardous services, and to bear the greatest afflictions for
Christ; but it is because we do not know ourselves. 2. Those often
fall soonest and foulest that are most confident of themselves.
Those are least safe that are most secure. Satan is most active to
seduce such; they are most off their guard, and God leaves them to
themselves, to humble them. See
36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. 40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me.
Hitherto, we have seen the preparatives for
Christ's sufferings; now, we enter upon the bloody scene. In these
verses we have the story of his agony in the garden. This was the
beginning of sorrows to our Lord Jesus. Now the sword of the
Lord began to awake against the man that was his Fellow; and
how should it be quiet when the Lord had given it a charge? The
clouds had been gathering a good while, and looked black. He had
said, some days before, Now is my soul troubled,
I. The place where he underwent this mighty
agony; it was in a place called Gethsemane. The name
signifies, torculus olei—an olive-mill, a press for olives,
like a wine-press, where they trod the olives,
II. The company he had with him, when he was in this agony.
1. He took all the twelve disciples with him to the garden, except Judas, who was at this time otherwise employed. Though it was late in the night, near bed-time, yet they kept with him, and took this walk by moonlight with him, as Elisha, who, when he was told that his master should shortly be taken from his head, declared that he would not leave him, though he led him about; so these follow the Lamb, wheresoever he goes.
2. He took only Peter, and James, and John,
with him into that corner of the garden where he suffered his
agony. He left the rest at some distance, perhaps at the garden
door, with this charge, Sit ye here, while I go and pray
yonder; like that of Abraham to his young men (
III. The agony itself that he was in; He
began to be sorrowful, and very heavy. It is called an agony
(
But what was the cause of all this? What was it that put him into his agony? Why art thou cast down, blessed Jesus, and why disquieted? Certainly, it was nothing of despair or distrust of his Father, much less any conflict or struggle with him. As the Father loved him because he laid down his life for the sheep, so he was entirely subject to his Father's will in it. But,
1. He engaged in an encounter with the
powers of darkness; so he intimates (
2. He was now bearing the iniquities
which the Father laid upon him, and, by his sorrow and amazement,
he accommodated himself to his undertaking. The sufferings he was
entering upon were for our sins; they were all made to meet upon
him, and he knew it. As we are obliged to be sorry for our
particular sins, so was he grieved for the sins of us all. So
Bishop Pearson, p. 191. Now, in the valley of Jehoshaphat,
where Christ now was, God gathered all nations, and
pleaded with them in his Son,
3. He had a full and clear prospect of all
the sufferings that were before him. He foresaw the treachery of
Judas, the unkindness of Peter, the malice of the Jews, and their
base ingratitude. He knew that he should now in a few hours be
scourged, spit upon, crowned with thorns, nailed to the cross;
death in its most dreadful appearances, death in pomp, attended
with all its terrors, looked him in the face; and this made him
sorrowful, especially because it was the wages of our sin, which he
had undertaken to satisfy for. It is true, the martyrs that have
suffered for Christ, have entertained the greatest torments, and
the most terrible deaths, without any such sorrow and
consternation; have called their prisons their delectable orchards,
and a bed of flames a bed of roses: but then, (1.) Christ was now
denied the supports and comforts which they had; that is, he denied
them to himself, and his soul refused to be comforted, not
in passion, but in justice to his undertaking. Their cheerfulness
under the cross was owing to the divine favour, which, for the
present, was suspended from the Lord Jesus. (2.) His sufferings
were of another nature from theirs. St. Paul, when he is to be
offered upon the sacrifice and service of the saints' faith, can
joy and rejoice with them all; but to be offered a
sacrifice, to make atonement for sin, is quite a different case. On
the saints' cross there is a blessing pronounced, which enables
them to rejoice under it (
IV. His complaint of this agony. Finding
himself under the arrest of his passion, he goes to his disciples
(
1. He acquaints them with his condition;
My soul is exceedingly sorrowful, even unto death. It gives
some little ease to a troubled spirit, to have a friend ready to
unbosom itself to, and give vent to its sorrows. Christ here tells
them, (1.) What was the seat of his sorrow; it was his soul that
was now in an agony. This proves that Christ had a true human soul;
for he suffered, not only in his body, but in his soul. We had
sinned both against our own bodies, and against our souls; both had
been used in sin, and both had been wronged by it; and therefore
Christ suffered in soul as well as in body. (2.) What was the
degree of his sorrow. He was exceedingly sorrowful,
perilypos—compassed about with sorrow on all
hands. It was sorrow in the highest degree, even unto death; it
was a killing sorrow, such sorrow as no mortal man could bear and
live. He was ready to die for grief; they were sorrows of death.
(3.) The duration of it; it will continue even unto death. "My soul
will be sorrowful as long as it is in this body; I see no outlet
but death." He now began to be sorrowful, and never ceased
to be so till he said, It is finished; that grief is now
finished, which began in the garden. It was prophesied of Christ,
that he should be a Man of sorrows (
2. He bespeaks their company and
attendance; Tarry ye here, and watch with me. Surely he was
destitute indeed of help, when he entreated theirs, who, he knew,
would be but miserable comforters; but he would hereby teach us the
benefit of the communion of saints. It is good to have, and
therefore good to seek, the assistance of our brethren, when at any
time we are in an agony; for two are better than one. What
he said to them, he saith to all, Watch,
V. What passed between him and his Father when he was in this agony; Being in an agony, he prayed. Prayer is never out of season, but it is especially seasonable in an agony.
Observe, 1. The place where he prayed;
He went a little further, withdrew from them, that the
scripture might be fulfilled, I have trod the wine-press
alone; he retired for prayer; a troubled soul finds most ease
when it is alone with God, who understands the broken language of
sighs and groans. Calvin's devout remark upon this is worth
transcribing, Utile est seorsim orare, tunc enim magis
familiariter sese denudat fidelis animus, et simplicius sua vota,
gemitus, curas, pavores, spes, et gaudia in Dei sinum exonerat—It
is useful to pray apart; for then the faithful soul develops itself
more familiarly, and with greater simplicity pours forth its
petitions, groans, cares, fears, hopes and joys, into the bosom of
God. Christ has hereby taught us that secret prayer must be
made secretly. Yet some think that even the disciples whom he left
at the garden door, overheard him; for it is said (
2. His posture in prayer; He fell on his
face; his lying prostrate denotes, (1.) The agony he was in,
and the extremity of his sorrow. Job, in great grief, fell on
the ground; and great anguish is expressed by rolling in the
dust,
3. The prayer itself; wherein we may observe three things.
(1.) The title he gives to God; O my Father. Thick as the cloud was, he could see God as a Father through it. Note, In all our addresses to God we should eye him as a Father, as our Father; and it is in a special manner comfortable to do so, when we are in an agony. It is a pleasing string to harp upon at such a time, My Father; whither should the child go, when any thing grieves him, but to his father?
(2.) The favour he begs; If it be
possible, let this cup pass from me. He calls his sufferings a
cup; not a river, not a sea, but a cup, which we shall soon
see the bottom of. When we are under troubles, we should make the
best, the least, of them, and not aggravate them. His sufferings
might be called a cup, because allotted him, as at feasts a
cup was set to every mess. He begs that this cup might pass from
him, that is, that he might avoid the sufferings now at hand;
or, at least, that they might be shortened. This intimates no more
than that he was really and truly Man, and as a Man he could not
but be averse to pain and suffering. This is the first and simple
act of man's will—to start back from that which is sensibly
grievous to us, and to desire the prevention and removal of it. The
law of self-preservation is impressed upon the innocent nature of
man, and rules there till overruled by some other law; therefore
Christ admitted and expressed a reluctance to suffer, to show that
he was taken from among men (
(3.) His entire submission to, and
acquiescence in, the will of God; Nevertheless, not as I will,
but as thou wilt. Not that the human will of Christ was adverse
or averse to the divine will; it was only, in its first act,
diverse from it; to which, in the second act of the will, which
compares and chooses, he freely submits himself. Note, [1.] Our
Lord Jesus, though he had a quick sense of the extreme bitterness
of the sufferings he was to undergo, yet was freely willing to
submit to them for our redemption and salvation, and offered
himself, and gave himself, for us. [2.] The reason of Christ's
submission to his sufferings, was, his Father's will; as thou
wilt,
4. The repetition of the prayer; He went
away again the second time, and prayed (
But what answer had he to this prayer?
Certainly it was not made in vain; he that heard him always,
did not deny him now. It is true, the cup did not pass from
him, for he withdrew that petition, and did not insist upon it (if
he had, for aught I know, the cup had passed away); but he had an
answer to his prayer; for, (1.) He was strengthened with
strength in his soul, in the day when he cried (
VI. What passed between him and his three disciples at this time; and here we may observe,
1. The fault they were guilty of; that when
he was in his agony, sorrowful and heavy, sweating and wrestling
and praying, they were so little concerned, that they could not
keep awake; he comes, and finds them asleep,
2. Christ's favour to them, notwithstanding. Persons in sorrow are too apt to be cross and peevish with those about them, and to lay it grievously to heart, if they but seem to neglect them; but Christ in his agony is as meek as ever, and carries it as patiently toward his followers as toward his Father, and is not apt to take things ill.
When Christ's disciples put this slight upon him,
(1.) He came to them, as if he expected to receive some comfort from them; and if they had put him in mind of what they had heard from him concerning his resurrection and glory perhaps it might have been some help to him; but, instead of that, they added grief to his sorrow; and yet he came to them, more careful for them than they were for themselves; when he was most engaged, yet he came to look after them; for those that were given him, were upon his heart, living and dying.
(2.) He gave them a gentle reproof, for as
many as he loves he rebukes; he directed it to Peter, who used to
speak for them; let him now hear for them. The
reproof was very melting; What! could ye not watch with me one
hour? He speaks as one amazed to see them so stupid; every
word, when closely considered, shows the aggravated nature of the
case. Consider, [1.] Who they were; "Could not ye
watch—ye, my disciples and followers? No wonder if others neglect
me, if the earth sit still, and be at rest (
(3.) He gave them good counsel; Watch
and pray, that ye enter not into temptation,
(4.) He kindly excused for them; The
spirit indeed is willing, but the flesh is weak. We do not read
of one word they had to say for themselves (the sense of their own
weakness stopped their mouth); but then he had a tender word to say
on their behalf, for it is his office to be an Advocate; in this he
sets us an example of the love which covers a multitude of
sins. He considered their frame, and did not chide them, for he
remembered that they were but flesh; and the flesh is weak,
though the spirit be willing,
(5.) Though they continued dull and sleepy,
he did not any further rebuke them for it; for, though we daily
offend, yet he will not always chide. [1.] When he came to them the
second time, we do not find that he said any thing to them
(
As to the disciples here, 1. Their Master gave them notice of the near approach of his enemies, who, it is likely, were now within sight or hearing, for they came with candles and torches, and, it is likely, made a great noise; The Son of man is betrayed into the hands of sinners. And again, He is at hand that doth betray me. Note, Christ's sufferings were no surprise to him; he knew what, and when, he was to suffer. By this time the extremity of his agony was pretty well over, or, at least, diverted; while with an undaunted courage he addresses himself to the next encounter, as a champion to the combat. 2. He called them to rise, and be going: not, "Rise, and let us flee from the danger;" but, "Rise, and let us go meet it;" before he had prayed, he feared his sufferings, but now he had got over his fears. But, 3. He intimates to them their folly, in sleeping away the time which they should have spent in preparation; now the event found them unready, and was a terror to them.
47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. 49 And forthwith he came to Jesus, and said, Hail, master; and kissed him. 50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him. 51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be? 55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.
We are here told how the blessed Jesus was
seized, and taken into custody; this followed immediately upon his
agony, while he yet spake; for from the beginning to the
close of his passion he had not the least intermission or
breathing-time, but deep called unto deep. His trouble
hitherto was raised within himself; but now the scene is changed,
now the Philistines are upon thee, thou blessed Samson; the
Breath of our nostrils, the Anointed of the Lord is taken in their
pits,
Now concerning the apprehension of the Lord Jesus, observe,
I. Who the persons were, that were employed
in it. 1. Here was Judas, one of the twelve, at the head of
this infamous guard: he was guide to them that took Jesus
(
II. How they were armed for this enterprise.
1. What weapons they were armed with; They came with swords and staves. The Roman soldiers, no doubt, had swords; the servants of the priests, those of them that had not swords, brought staves or clubs. Furor arma ministrat—Their rage supplied their arms. They were not regular troops, but a tumultuous rabble. But wherefore is this ado? If they had been ten times as many, they could not have taken him had he not yielded; and, his hour being come for him to give up himself, all this force was needless. When a butcher goes into the field to take out a lamb for the slaughter, does he raise the militia, and come armed? No, he needs not; yet is there all this force used to seize the Lamb of God.
2. What warrant they were armed with;
They came from the chief priests, and elders of the people;
this armed multitude was sent by them upon this errand. He was
taken up by a warrant from the great sanhedrim, as a person
obnoxious to them. Pilate, the Roman governor, gave them no warrant
to search for him, he had no jealousy of him; but they were men who
pretended to religion, and presided in the affairs of the church,
that were active in this prosecution, and were the most spiteful
enemies Christ had. It was a sign that he was supported by a divine
power, for by all earthly powers he was not only deserted, but
opposed; Pilate upbraided him with it; Thine own nation and the
chief priests delivered thee to me,
III. The manner how it was done, and what passed at that time.
1. How Judas betrayed him; he did his business effectually, and his resolution in this wickedness may shame us who fail in that which is good. Observe,
(1.) The instructions he gave to the
soldiers (
(2.) The dissembling compliment he gave his
Master. He came close up to Jesus; surely now, if ever, his wicked
heart will relent; surely when he comes to look him in the face, he
will either be awed by its majesty, or charmed by its beauty. Dares
he to come into his very sight and presence, to betray him? Peter
denied Christ, but when the Lord turned and looked upon him,
he relented presently; but Judas comes up to his Master's face, and
betrays him. Me mihi (perfide) prodis? me mihi
prodis?—Perfidious man, betrayest thou me to thyself? He said,
Hail, Master; and kissed him. It should seem, our Lord Jesus
had been wont to admit his disciples to such a degree of
familiarity with him, as to give them his cheek to kiss after they
had been any while absent, which Judas villainously used to
facilitate this treason. A kiss is a token of allegiance and
friendship,
(3.) The entertainment his Master gave him,
[1.] He calls him friend. If he had called him villain, and traitor, raca, thou fool, and child of the devil, he had not mis—called him; but he would teach us under the greatest provocation to forbear bitterness and evil-speaking, and to show all meekness. Friend, for a friend he had been, and should have been, and seemed to be. Thus he upbraids him, as Abraham, when he called the rich man in hell, son. He calls him friend, because he furthered his sufferings, and so befriended him; whereas, he called Peter Satan for attempting to hinder them.
[2.] He asks him, "Wherefore art thou come? Is it peace, Judas? Explain thyself; if thou come as an enemy, what means this kiss? If as a friend, what mean these swords and staves? Wherefore art thou come? What harm have I done thee? Wherein have I wearied thee? eph ho parei—Wherefore art thou present? Why hadst thou not so much shame left thee, as to keep out of sight, which thou mightest have done, and yet have given the officer notice where I was?" This was an instance of great impudence, for him to be so forward and barefaced in this wicked transaction. But it is usual for apostates from religion to be the most bitter enemies to it; witness Julian. Thus Judas did his part.
2. How the officers and soldiers secured
him; Then came they, and laid hands on Jesus, and took him;
they made him their prisoner. How were they not afraid to
stretch forth their hands against the Lord's Anointed? We may
well imagine what rude and cruel hands they were, which this
barbarous multitude laid on Christ; and how, it is probable, they
handled him the more roughly for their being so often disappointed
when they sought to lay hands on him. They could not have taken
him, if he had not surrendered himself, and been delivered by
the determinate counsel and foreknowledge of God,
Our Lord Jesus was made a prisoner, because
he would in all things be treated as a malefactor, punished for our
crime, and as a surety under arrest for our debt. The yoke of our
transgressions was bound by the Father's hand upon the neck of the
Lord Jesus,
3. How Peter fought for Christ, and was
checked for his pains. It is here only said to be one of them
that were with Jesus in the garden; but
(1.) Peter's rashness (
(2.) The rebuke which our Lord Jesus gave
him (
Three reasons Christ give to Peter for this rebuke:
[1.] His drawing the sword would be
dangerous to himself and to his fellow-disciples; They that take
the sword, shall perish with the sword; they that use violence,
fall by violence; and men hasten and increase their own troubles by
blustering bloody methods of self-defence. They that take the sword
before it is given them, that use it without warrant or call,
expose themselves to the sword of war, or public justice. Had it
not been for the special care and providence of the Lord Jesus,
Peter and the rest of them had, for aught I know, been cut in
pieces immediately. Grotius gives another, and a probable sense of
this blow, making those that take the sword to be, not Peter, but
the officers and soldiers that come with swords to take
Christ; They shall perish with the sword. "Peter, thou
needest not draw they sword to punish them. God will certainly,
shortly, and severely, reckon with them." They took the Roman sword
to seize Christ with, and by the Roman sword, not long after, they
and their place and nation were destroyed. Therefore we must
not avenge ourselves, because God will repay
(
[2.] It was needless for him to draw his
sword in defence of his Master, who, if he pleased, could summon
into his service all the hosts of heaven (
First, What a great interest he had in his Father; I can pray to my Father, and he will send me help from the sanctuary. I can parakalesai—demand of my Father these succours. Christ prayed as one having authority. Note, It is a great comfort to God's people, when they are surrounded with enemies on all hands, that they have a way open heavenward; if they can do nothing else, they can pray to him that can do every thing. And they who are much in prayer at other times, have most comfort in praying when troublesome times come. Observe, Christ saith, not only that God could send him such a number of angels, but that, if he insisted upon it, he would do it. Though he had undertaken the work of our redemption, yet, if he had desired to be released, it should seem by this that the Father would not have held him to it. He might yet have gone out free from the service, but he loved it, and would not; so that it was only with the cords of his own love that he was bound to the altar.
Secondly, What a great interest he
had in the heavenly hosts; He shall presently give me more than
twelve legions of angels, amounting to above seventy-two
thousand. Observe here, 1. There is an innumerable company of
angels,
[3.] It was no time to make any defence at
all, or to offer to put by the stroke; For how then shall the
scripture be fulfilled, that thus it must be?
4. We are next told how Christ argued the
case with them that came to take him (
He further expostulates with them, by reminding them how he had behaved himself hitherto toward them, and they toward him. [1.] Of his public appearance; I sat daily with you in the temple teaching. And, [2.] Of their public connivance; Ye laid no hold on me. How comes then this change? They were very unreasonable, in treating him as they did. First, He had given them no occasion to look upon him as a thief, for he had taught in the temple. And such were the matter, and such the manner of his teaching, that he was manifested in the consciences of all that heard him, not to be a bad man. Such gracious words as came from his mouth, were not the words of a thief, nor of one that had a devil. Secondly, Nor had he given them occasion to look upon him as one that absconded, or fled from justice, that they should come in the night to seize him; if they had any thing to say to him, they might find him every day in the temple, ready to answer all challenges, all charges, and there they might do as they pleased with him; for the chief priests had the custody of the temple, and the command of the guards about it; but to come upon him thus clandestinely, in the place of his retirement, was base and cowardly. Thus the greatest hero may be villainously assassinated in a corner, by one that in open field would tremble to look him in the face.
But all this was done (so it
follows,
5. How he was, in the midst of this
distress, shamefully deserted by his disciples; They all forsook
him, and fled,
(1.) This was their sin; and it was a great
sin for them who had left all to follow him, now to leave him for
they knew not what. There was unkindness in it, considering the
relation they stood in to him, the favours they had received from
him, and the melancholy circumstances he was now in. There was
unfaithfulness in it, for they had solemnly promised to adhere to
him, and never to forsake him. He had indented for their safe
conduct (
(2.) It was a part of Christ's suffering,
it added affliction to his bonds, to be thus deserted, as it did to
Job (
57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death. 67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee?
We have here the arraignment of our Lord Jesus in the ecclesiastical court, before the great sanhedrim. Observe,
I. The sitting of the court; the scribes and the elders were assembled, though it was in the dead time of the night, when other people were fast asleep in their beds; yet, to gratify their malice against Christ, they denied themselves that natural rest, and sat up all night, to be ready to fall upon the prey which Judas and his men, they hoped, would seize.
See, 1. Who they were, that were assembled;
the scribes, the principal teachers, and elders, the
principal rulers, of the Jewish church: these were the most bitter
enemies to Christ our great teacher and ruler, on whom therefore
they had a jealous eye, as one that eclipsed them; perhaps some of
these scribes and elders were not so malicious at Christ as some
others of them were; yet, in concurrence with the rest, they made
themselves guilty. Now the scripture was fulfilled (
2. Where they were assembled; in the
palace of Caiaphas the High Priest; there they assembled two
days before, to lay the plot (
II. The setting of the prisoner to the bar;
they that had laid hold on Jesus, led him away, hurried him,
no doubt, with violence, led him as a trophy of their victory, led
him as a victim to the altar; he was brought into Jerusalem through
that which was called the sheep-gate, for that was the way
into town from the mount of Olives; and it was so called because
the sheep appointed for sacrifice were brought that way to the
temple; very fitly therefore is Christ led that way, who is the
Lamb of God, that takes away the sin of the world. Christ was led
first to the High Priest, for by the law all sacrifices were to be
first presented to the priest, and delivered into his hand,
III. The cowardice and faint-heartedness of
Peter (
1. He followed him, but it was afar off. Some sparks of love and concern for his Master there were in his breast, and therefore he followed him; but fear and concern for his own safety prevailed, and therefore he followed afar off. Note, It looks ill, and bodes worse, when those that 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 him afar off, is by little and little to go back from him. There is danger in drawing back, nay, in looking back.
2. He followed him, but he went in, and sat with the servants. He should have gone up to the court, and attended on his Master, and appeared for him; but he went in where there was a good fire, and sat with the servants, not to silence their reproaches, but to screen himself. It was presumption in Peter thus to thrust himself into temptation; he that does so, throws himself out of God's protection. Christ had told Peter that he could not follow him now, and had particularly warned him of his danger this night; and yet he would venture into the midst of this wicked crew. It helped David to walk in his integrity, that he hated the congregation of evil doers, and would not sit with the wicked.
3. He followed him, but it was only to see the end, led more by his curiosity than by his conscience; he attended as an idle spectator rather than as a disciple, a person concerned. He should have gone in, to do Christ some service, or to get some wisdom and grace to himself, by observing Christ's behaviour under his sufferings: but he went in, only to look about him; it is not unlikely that Peter went in, expecting that Christ would have made his escape miraculously out of the hands of his persecutors; that, having so lately struck them down, who came to seize him, he would now have struck them dead, who sat to judge him; and this he had a mind to see: if so, it was folly for him to think of seeing any other end than what Christ had foretold, that he should be put to death. Note, It is more our concern to prepare for the end, whatever it may be, than curiously to enquire what the end will be. The event is God's, but the duty is ours.
IV. The trial of our Lord Jesus in this court.
1. They examined witnesses against him, though they were resolved, right or wrong, to condemn him; yet, to put the better colour upon it, they would produce evidence against him. The crimes properly cognizable in their court, were, false doctrine and blasphemy; these they endeavoured to prove upon him. And observe here,
(1.) Their search for proof; They sought
false witness against him; they had seized him, bound him,
abused him, and after all have to seek for something to lay to his
charge, and can show no cause for his commitment. They tried if any
of them could allege seemingly from their own knowledge any thing
against him; and suggested one calumny and then another, which, if
true, might touch his life. Thus evil men dig up mischief,
(2.) Their success in this search; in several attempts they were baffled, they sought false testimonies among themselves, others came in to help them, and yet they found none; they could make nothing of it, could not take the evidence together, or give it any colour of truth or consistency with itself, no, not they themselves being judges. The matters alleged were such palpable lies, as carried their own confutation along with them. This redounded much to the honour of Christ now, when they were loading him with disgrace.
But at last they met with two
witnesses, who, it seems, agreed in their evidence, and therefore
were hearkened to, in hopes that now the point was gained. The
words they swore against him, were, that he should say, I am
able to destroy the temple of God, and to build it in three
days,
(3.) Christ's silence under all these
accusations, to the amazement of the court,
Well, this way will not do; aliâ aggrediendum est viâ—recourse must be had to some other expedient.
2. They examined our Lord Jesus himself upon an oath like that ex officio; and, since they could not accuse him, they will try, contrary to the law of equity, to make him accuse himself.
(1.) Here is the interrogatory put to him by the High Priest.
Observe, [1.] The question itself; Whether thou be the Christ, the Son of God? That is, Whether thou pretend to be so? For they will by no means admit it into consideration, whether he be really so or no; though the Messiah was to be the Consolation of Israel, and glorious things were spoken concerning him in the Old Testament, yet so strangely besotted were they with a jealousy of any thing that threatened their exorbitant power and grandeur, that they would never enter into the examination of the matter, whether Jesus was the Messiah or no; never once put the case, suppose he should be so; they only wished him to confess that he called himself so, that they might on that indict him as a deceiver. What will not pride and malice carry men to?
[2.] The solemnity of the proposal of it; I adjure thee by the living God, that thou tell us. Not that he had any regard to the living God, but took his name in vain; only thus he hoped to gain his point with our Lord Jesus; "If thou hast any value for the blessed name of God, and reverence for his Majesty, tell us this." If he should refuse to answer when he was thus adjured, they would charge him with contempt of the blessed name of God. Thus the persecutors of good men often take advantage against them by their consciences, as Daniel's enemies did against him in the matter of his God.
(2.) Christ's answer to this interrogatory
(
[1.] He owns himself to be The Christ
the Son of God. Thou hast said; that is, "It is as thou hast
said;" for in St. Mark it is, I am. Hitherto, he seldom
professed himself expressly to be the Christ, the Son of God; the
tenour of his doctrine bespoke it, and his miracles proved it: but
now he would not omit to make a confession of it, First,
Because that would have looked like a disowning of that truth which
he came into the world to bear witness to. Secondly, It
would have looked like declining his sufferings, when he knew the
acknowledgment of this would give his enemies all the advantage
they desired against him. He thus confessed himself, for example
and encouragement to his followers, when they are called to it, to
confess him before men, whatever hazards they run by it. And
according to this pattern the martyrs readily confessed themselves
Christians, though they knew they must die for it, as the martyrs
at Thebais, Euseb. Hist. 50.8, 100.9. That Christ answered
out of a regard to the adjuration which Caiaphas had profanely used
by the living God, I cannot think, any more than that he had
any regard to the like adjuration in the devil's mouth,
[2.] He refers himself, for the proof of
this, to his second coming, and indeed to his whole estate of
exaltation. It is probable that they looked upon him with a
scornful disdainful smile, when he said, "I am;" "A likely
fellow," thought they, "to be the Messiah, who is expected to come
in so much pomp and power;" and to that this nevertheless
refers. "Though now you see me in this low and abject state, and
think it a ridiculous thing for me to call myself the Messiah,
nevertheless the day is coming when I shall appear
otherwise." Hereafter, ap arti—à
modo—shortly; for his exaltation began in a few days; now
shortly his kingdom began to be set up; and hereafter ye shall
see the Son of man sitting on the right hand of power, to judge the
world; of which his coming shortly to judge and destroy the
Jewish nation would be a type and earnest. Note, The terrors of the
judgment-day will be a sensible conviction to the most obstinate
infidelity, not in order to conversion (that will be then too
late), but in order to an eternal confusion. Observe, First,
Whom they should see; the Son of man. Having owned himself
the Son of God, even now in his estate of humiliation, he speaks of
himself as the Son of man, even in his estate of exaltation; for he
had these two distinct natures in one person. The incarnation of
Christ has made him Son of God and Son of man; for he is
Immanuel, God with us. Secondly, In what posture they
should see him; 1. Sitting on the right hand of power,
according to the prophecy of the Messiah (
V. His conviction upon this trial; The
High Priest rent his clothes, according to the custom of the
Jews, when they heard or saw any thing done or said, which they
looked upon to be a reproach to God; as
Observe, 1. The crime he was found guilty of; blasphemy. He hath spoken blasphemy; that is, he hath spoken reproachfully of the living God; that is the notion we have of blasphemy; because we by sin had reproached the Lord, therefore Christ, when he was made Sin for us, was condemned as a blasphemer for the truth he told them.
2. The evidence upon which they found him guilty; Ye have heard the blasphemy; why should we trouble ourselves to examine witnesses any further? He owned the fact, that he did profess himself the Son of God; and then they made blasphemy of it, and convicted him upon his confession. The High Priest triumphs in the success of the snare he had laid; "Now I think I have done his business for him." Aha, so would we have it. Thus was he judged out of his own mouth at their bar, because we were liable to be so judged at God's bar. There is no need of witnesses against us; our own consciences are against us instead of a thousand witnesses.
VI. His sentence passed, upon this
conviction,
Here is, 1. Caiaphas's appeal to the bench; What think ye? See his base hypocrisy and partiality; when he had already prejudged the cause, and pronounced him a blasphemer, then, as if he were willing to be advised, he asks the judgment of his brethren; but hide malice ever so cunningly under the robe of justice, some way or other it will break out. If he would have dealt fairly, he should have collected the votes of the bench seriatim—in order, and begun with the junior, and delivered his own opinion last; but he knew that by the authority of his place he could sway the rest, and therefore declares his judgment, and presumes they are all of his mind; he takes the crime, with regard to Christ, pro confesso—as a crime confessed; and the judgment, with regard to the court, pro concesso—as a judgment agreed to.
2. Their concurrence with him; they said,
He is guilty of death; perhaps they did not all concur: it
is certain that Joseph of Arimathea, if he was present, dissented
(
VII. The abuses and indignities done to him
after sentence passed (
1. They spat in his face. Thus the
scripture was fulfilled (
2. They buffeted him, and smote him with
the palms of their hands. This added pain to the shame, for
both came in with sin. Now the scripture was fulfilled (
3. They challenged him to tell who struck him, having first blindfolded him; Prophesy unto us, thou Christ, who is he that smote thee? (1.) They made sport of him, as the Philistines did with Samson; it is grievous to those that are in misery, for people to make merry about them, but much more to make merry with them and their misery. Here was an instance of the greatest depravity and degeneracy of the human nature that could be, to show that there was need of a religion that should recover men to humanity. (2.) They made sport with his prophetical office. They had heard him called a prophet, and that he was famed for wonderful discoveries; this they upbraided him with, and pretended to make a trial of; as if the divine omniscience must stoop to a piece of children's play. They put a like affront upon Christ, who profanely jest with the scripture, and make themselves merry with holy things; like Belshazzar's revels in the temple bowls.
69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
We have here the story of Peter's denying his Master, and it comes in as a part of Christ's sufferings. Our Lord Jesus was now in the High Priest's hall, not to be tried, but baited rather; and then it would have been some comfort to him to see his friends near him. But we do not find any friend he had about the court, save Peter only, and it would have been better if he had been at a distance. Observe how he fell, and how he got up again by repentance.
I. His sin, which is here impartially related, to the honour of the penmen of scripture, who dealt faithfully. Observe,
1. The immediate occasion of Peter's sin.
He sat without in the palace, among the servants of the High
Priest. Note, Bad company is to many an occasion of sin; and those
who needlessly thrust themselves into it, go upon the devil's
ground, venture into his crowds, and may expect either to be
tempted and ensnared, as Peter was, or to be ridiculed and abused,
as his Master was; they scarcely can come out of such company,
without guilt or grief, or both. He that would keep God's
commandments and his own covenant, must say to evil-doers,
Depart from me,
2. The temptation to it. He was challenged
as a retainer to Jesus of Galilee. First one maid, and then
another, and then the rest of the servants, charged it upon him;
Thou also wert with Jesus of Galilee,
3. The sin itself. When he was charged as one of Christ's disciples, he denied it, was ashamed and afraid to own himself so, and would have all about him to believe that he had no knowledge of him, nor any kindness or concern for him.
(1.) Upon the first mention of it, he said,
I know not what thou sayest. This was a shuffling answer; he
pretended that he did not understand the charge, that he knew not
whom she meant by Jesus of Galilee, or what she meant by
being with him; so making strange of that which his heart
was now as full of as it could be. [1.] It is a fault thus to
misrepresent our own apprehensions, thoughts, and affections, to
serve a turn; to pretend that we do not understand, or did not
think of, or remember, that which yet we do apprehend, and did
think of, and remember; this is a species of lying which we are
more prone to than any other, because in this a man is not easily
disproved; for who knows the spirit of a man, save himself?
But God knows it, and we must be restrained from this wickedness by
a fear of him,
(2.) Upon the next attack, he said, flat
and plain, I know not the man, and backed it with an oath,
(3.) Upon the third assault, he began to
curse and to swear, saying, I know not the man,
This is written for warning to us, that we sin not after the similitude of Peter's transgression; that we never, either directly or indirectly, deny Christ the Lord that bought us, by rejecting his offers, resisting his Spirit, dissembling our knowledge of him, and being ashamed of him and his words, or afraid of suffering for him and with his suffering people.
4. The aggravations of this sin, which it
may be of use to take notice of, that we may observe the like
transgressions in our own sins. Consider, (1.) Who he was: an
apostle, one of the first three, that had been upon all occasions
the most forward to speak to the honour of Christ. The greater
profession we make of religion, the greater is our sin if in any
thing we walk unworthily. (2.) What fair warning his Master had
given him of his danger; if he had regarded this as he ought to
have done, he would not have run himself into the temptation. (3.)
How solemnly he had promised to adhere to Christ in this night of
trial; he had said again and again, "I will never deny thee;
no, I will die with thee first;" yet he broke these bonds in
sunder, and his word was yea and nay. (4.) How soon he fell into
this sin after the Lord's supper. There to receive such an
inestimable pledge of redeeming love, and yet the same night,
before morning, to disown his Redeemer, was indeed turning aside
quickly. (5.) How weak comparatively the temptation was; it was
not the judge, nor any of the officers of the court, that charged
him with being a disciple of Jesus, but a silly maid or two, that
probably designed him no hurt, nor would have done him any if he
had owned it. This was but running with the footmen,
Thus was his sin aggravated; but on the
other hand there is this to extenuate it, that, what he said he
said in his haste,
II. Peter's repentance for this sin,
1. What it was, that brought Peter to repentance.
(1.) The cock crew (
(2.) He remembered the words of the Lord; this was it that brought him to himself, and melted him into tears of godly sorrow; a sense of his ingratitude to Christ, and the slight regard he had had to the gracious warning Christ had given him. Note, A serious reflection upon the words of the Lord Jesus will be a powerful inducement to repentance, and will help to break the heart for sin. Nothing grieves a penitent more than that he has sinned against the grace of the Lord Jesus and the tokens of his love.
2. How his repentance was expressed; He went out, and wept bitterly.
(1.) His sorrow was secret; he went out,
out of the High Priest's hall, vexed at himself that ever he came
into it, now that he found what a snare he was in, and got out of
it as fast as he could. He went out into the porch before
(
(2.) His sorrow was serious; He wept bitterly. Sorrow for sin must not be slight, but great and deep, like that for an only son. Those that have sinned sweetly, must weep bitterly; for, sooner or later, sin will be bitterness. This deep sorrow is requisite, not to satisfy divine justice (a sea of tears would not do that), but to evidence that there is a real change of mind, which is the essence of repentance, to make the pardon the more welcome, and sin for the future the more loathsome. Peter, who wept so bitterly for denying Christ, never denied him again, but confessed him often and openly, and in the mouth of danger; so far from ever saying, I know not the man, that he made all the house of Israel know assuredly that this same Jesus was Lord and Christ. True repentance for any sin will be best evidenced by our abounding in the contrary grace and duty; that is a sign of our weeping, not only bitterly, but sincerely. Some of the ancients say, that as long as Peter lived, he never heard a cock crow but it set him a weeping. Those that have truly sorrowed for sin, will sorrow upon every remembrance of it; yet not so as to hinder, but rather to increase, their joy in God and in his mercy and grace.
It is a very affecting story which is recorded in
this chapter concerning the sufferings and death of our Lord Jesus.
Considering the thing itself, there cannot be a more tragical story
told us; common humanity would melt the heart, to find an innocent
and excellent person thus misused. But considering the design and
fruit of Christ's sufferings, it is gospel, it is good news, that
Jesus Christ was thus delivered for our offences; and there is
nothing we have more reason to glory in than the cross of Christ.
In this chapter, observe, I. How he was prosecuted. 1. The
delivering of him to Pilate,
1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: 2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for the potter's field, as the Lord appointed me.
We left Christ in the hands of the chief priests and elders, condemned to die, but they could only show their teeth; about two years before this the Romans had taken from the Jews the power of capital punishment; they could put no man to death, and therefore early in the morning another council is held, to consider what is to be done. And here we are told what was done in that morning-council, after they had been for two or three hours consulting with their pillows.
I. Christ is delivered up to Pilate, that
he might execute the sentence they had passed upon him. Judea
having been almost one hundred years before this conquered by
Pompey, had ever since been tributary to Rome, and was lately made
part of the province of Syria, and subject to the government of the
president of Syria, under whom there were several
procurators, who chiefly attended the business of the
revenues, but sometimes, as Pilate particularly, had the
whole power of the president lodged in them. This was a plain
evidence that the sceptre was departed from Judah, and that
therefore now the Shiloh must come, according to Jacob's
prophecy,
1. They bound Jesus. He was bound
when he was first seized; but either they took off these bonds when
he was before the council, or now they added to them. Having found
him guilty, they tied his hands behind him, as they usually do with
convicted criminals. He was already bound with the bonds of love to
man, and of his own undertaking, else he had soon broken these
bonds, as Samson did his. We were fettered with the bond of
iniquity, held in the cords of our sins (
2. They led him away in a sort of
triumph, led him as a lamb to the slaughter; so was he
taken from prison and from judgment,
3. They delivered him to Pontius
Pilate; according to that which Christ had often said, that he
should be delivered to the Gentiles. Both Jews and Gentiles
were obnoxious to the judgment of God, and concluded under
sin, and Christ was to be the Saviour both of Jews and
Gentiles; and therefore Christ was brought into the judgment both
of Jews and Gentiles, and both had a hand in his death. See how
these corrupt church-rulers abused the civil magistrate, making use
of him to execute their unrighteous decrees, and inflict the
grievance which they had prescribed,
II. The money which they had paid to Judas for betraying Christ, is by him delivered back to them, and Judas, in despair, hangs himself. The chief priests and elders supported themselves with this, in prosecuting Christ, that his own disciple betrayed him to them; but now, in the midst of the prosecution, that string failed them, and even he is made to them a witness of Christ's innocency and a monument of God's justice; which served, 1. For glory to Christ in the midst of his sufferings, and a specimen of his victory over Satan who had entered into Judas. 2. For warning to his persecutors, and to leave them the more inexcusable. If their heart had not been fully set in them to do this evil, what Judas said and did, one would think, should have stopped the prosecution.
(1.) See here how Judas repented: not like Peter, who repented, believed, and was pardoned: no, he repented, despaired, and was ruined. Now observe here,
[1.] What induced him to repent. It was
when he saw that he was condemned. Judas, it is probable,
expected that either Christ would have made his escape out of their
hands, or would so have pleaded his own cause at their bar as to
have come off, and then Christ would have had the honour, the Jews
the shame, and he the money, and no harm done. This he had no
reason to expect, because he had so often heard his Master say that
he must be crucified; yet it is probable that he did expect
it, and when the event did not answer his vain fancy, then he fell
into this horror, when he saw the stream strong against Christ, and
him yielding to it. Note, Those who measure actions by the
consequences of them rather than by the divine law, will find
themselves mistaken in their measures. The way of sin is down-hill;
and if we cannot easily stop ourselves, much less can we stop
others whom we have set a going in a sinful way. He repented
himself; that is, he was filled with grief, anguish, and
indignation, at himself, when reflecting upon what he had done.
When he was tempted to betray his Master, the thirty pieces of
silver looked very fine and glittering, like the wine, when it
is red, and gives its colour in the cup. But when the thing was
done, and the money paid, the silver was become dross, it bit
like a serpent, and stung like an adder. Now his conscience
flew in his face; "What have I done! What a fool, what a wretch, am
I, to sell my Master, and all my comfort and happiness in him, for
such a trifle! All these abuses and indignities done him are
chargeable upon me; it is owing to me, that he is bound and
condemned, spit upon and buffeted. I little thought it would have
come to this, when I made that wicked bargain; so foolish was I,
and ignorant, and so like a beast." Now he curses the bag he
carried, the money he coveted, the priests he dealt with, and the
day that he was born. The remembrance of his Master's goodness to
him, which he had so basely requited, the bowels of mercy he had
spurned at, and the fair warnings he had slighted, steeled his
convictions, and made them the more piercing. Now he found his
Master's words true; It were better for that man, that he had
never been born. Note, Sin will soon change its taste. Though
it be rolled under the tongue as a sweet morsel, in
the bowels it will be turned into the gall of asps
(
[2.] What were the indications of his repentance.
First, He made restitution; He
brought again the thirty pieces of silver to the chief priests,
when they were all together publicly. Now the money burned in his
conscience, and he was as sick of it as ever he had been fond of
it. Note, That which is ill gotten, will never do good to those
that get it,
Secondly, He made confession
(
(2.) See here how the chief priests and elders entertained Judas's penitential confession; they said, What is that to us? See thou to that. He made them his confessors, and that was the absolution they gave him; more like the priests of devils than like the priests of the holy living God.
[1.] See here how carelessly they speak of the betraying of Christ. Judas had told them that the blood of Christ was innocent blood; and they said, What is that to us? Was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had now condemned it to be shed unjustly? Is this nothing to them? Does it give no check to the violence of their prosecution, no warning to take need what they do to this just man? Thus do fools make a mock at sin, as if no harm were done, no hazard run, by the commission of the greatest wickedness. Thus light do many make of Christ crucified; what is it to them, that he suffered such things?
[2.] See here how carelessly they speak of
the sin of Judas; he said, I have sinned, and they said,
"What is that to us? What are we concerned in thy sin, that
thou tellest us of it?" Note, It is folly for us to think that the
sins of others are nothing to us, especially those sins that we are
any way accessary to, or partakers in. Is it nothing to us, that
God is dishonoured, souls wounded, Satan gratified and his
interests served, and that we have aided and abetted it? If the
elders of Jezreel, to please Jezebel, murder Naboth, is that
nothing to Ahab? Yes, he has killed, for he has taken
possession,
[3.] See how carelessly they speak of the conviction, terror, and remorse, that Judas was under. They were glad to make use of him in the sin, and were then very fond of him; none more welcome to them than Judas, when he said, What will ye give me, and I will betray him to you? They did not say, What is that to us? But now that his sin had put him into a fright, now they slighted him, had nothing to say to him, but turned him over to his own terrors; why did he come to trouble them with his melancholy fancies? They had something else to do than to heed him. But why so shy? First, Perhaps they were in some fear lest the sparks of his conviction, brought too near, should kindle a fire in their own consciences, and lest his moans, listened to, should give an alarm to their own convictions. Note, Obstinate sinners stand upon their guard against convictions; and those that are resolvedly impenitent, look with disdain upon the penitent. Secondly, However, they were in no concern to succour Judas; when they had brought him into the snare, they not only left him, but laughed at him. Note, Sinners, under convictions, will find their old companions in sin but miserable comforters. It is usual for those that love the treason, to hate the traitor.
(3.) Here is the utter despair that Judas
was hereby driven into. If the chief priests had promised him to
stay the prosecution, it would have been some comfort to him; but,
seeing no hopes of that, he grew desperate,
[1.] He cast down the pieces of silver in the temple. The chief priests would not take the money, for fear of taking thereby the whole guilt to themselves, which they were willing that Judas should bear the load of; Judas would not keep it, it was too hot for him to hold, he therefore threw it down in the temple, that, whether they would or no, it might fall into the hands of the chief priests. See what a drug money was, when the guilt of sin was tacked to it, or was thought to be so.
[2.] He went, and hanged himself. First,
He retired—anechorese; he withdrew into some
solitary place, like the possessed man that was drawn by the devil
into the wilderness,
Now, in this story, 1. We have an instance
of the wretched end of those into whom Satan enters, and
particularly those that are given up to the love of money. This is
the destruction in which many are drowned by it,
(4.) The disposal of the money which Judas
brought back,
This buying of the potter's field did not take place on the day that Christ died (they were then too busy to mind any thing else but hunting him down); but it took place not long after; for Peter speaks of it soon after Christ's ascension; yet it is here recorded.
First, To show the hypocrisy of the chief priests and elders. They were maliciously persecuting the blessed Jesus, and now,
1. They scruple to put that money into the
treasury, or corban, of the temple, with which they had
hired the traitor. Though perhaps they had taken it out of the
treasury, pretending it was for the public good, and though they
were great sticklers for the corban, and laboured to draw
all the wealth of the nation into it, yet they would not put that
money into it, which was the price of blood. The hire of a traitor
they thought parallel to the hire of a whore, and the price of a
malefactor (such a one they made Christ to be) equivalent to the
price of a dog, neither of which was to be brought into the
house of the Lord,
2. They think to atone for what they had done, by this public good act of providing a burying-place for strangers, though not at their own charge. Thus in times of ignorance people were made to believe that building churches and endowing monasteries would make amends for immoralities.
Secondly, To signify the favour
intended by the blood of Christ to strangers, and sinners of
the Gentiles. Through the price of his blood, a resting place is
provided for them after death. Thus many of the ancients apply this
passage. The grave is the potter's field, where the bodies
are thrown as despised broken vessels; but Christ by his blood
purchased it for those who by confessing themselves
strangers on earth seek the better country; he has altered
the property of it (as a purchaser doth), so that now death is
ours, the grave is ours, a bed of rest for us. The Germans, in
their language, call burying-places God's fields; for in
them God sows his people as a corn of wheat,
Thirdly, To perpetuate the infamy of those that bought and sold the blood of Christ. This field was commonly called Aceldama—the field of blood; not by the chief priests, they hoped in this burying-place to bury the remembrance of their own crime; but by the people; who took notice of Judas's acknowledgment that he had betrayed the innocent blood, though the chief priests made nothing of it. They fastened this name upon the field in perpetuam rei memoriam—for a perpetual memorial. Note, Divine Providence has many ways of entailing disgrace upon the wicked practices even of great men, who, though they seek to cover their shame, are put to a perpetual reproach.
Fourthly, That we may see how the
scripture was fulfilled (
The giving of the price of him that was
valued, not for him, but for the potter's field, bespeaks,
1. The high value that ought to be put upon Christ. The price was
given, not for him; no, when it was given for him, it was soon
brought back again with disdain, as infinitely below his worth; he
cannot be valued with the gold of Ophir, nor this
unspeakable Gift brought with money. 2. The low value that
was put upon him. They of the children of Israel did
strangely undervalue him, when his price did but reach to buy a
potter's field, a pitiful sorry spot of ground, not worth looking
upon. It added to the reproach of his being bought and sold, that
it was at so low a rate. Cast it to the potter, so it is in
Zechariah; a contemptible petty chapman, not the merchant that
deals in things of value. And observe, They of the children of
Israel thus undervalued him; they who were his own
people, that should have known better what estimate to put upon
him, they to whom he was first sent, whose glory he was, and whom
he had valued so highly, and bought so dear. He gave kings' ransoms
for them, and the richest countries (so precious were they in
his sight,
11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children.
We have here an account of what passed in Pilate's judgment-hall, when the blessed Jesus was brought thither betimes in the morning. Though it was no court-day, Pilate immediately took his case before him. We have there,
I. The trial Christ had before Pilate.
1. His arraignment; Jesus stood before the governor, as the prisoner before the judge. We could not stand before God because of our sins, nor lift up our face in his presence, if Christ had not been thus made sin for us. He was arraigned that we might be discharged. Some think that this bespeaks his courage and boldness; he stood undaunted, unmoved by all their rage. He thus stood in this judgment, that we might stand in God's judgment. He stood for a spectacle, as Naboth, when he was arraigned, was set on high among the people.
2. His indictment; Art thou the king of
the Jews? The Jews were now not only under the government, but
under the very jealous inspection, of the Roman powers, which they
were themselves to the highest degree disaffected to, and yet now
pretended a concern for, to serve this turn; accusing Jesus as an
Enemy to Cæsar (
3. His plea; Jesus said unto him, "Thou sayest. It is as thou sayest, though not as thou meanest; I am a king, but not such a king as thou dost suspect me to be." Thus before Pilate he witnessed a good confession, and was not ashamed to own himself a king, though it looked ridiculous, nor afraid, though at this time it was dangerous.
4. The evidence (
5. The prisoner's silence as to the
prosecutors' accusations; He answered nothing, (1.) Because
there was no occasion; nothing was alleged but what carried its own
confutation along with it. (2.) He was now taken up with the great
concern that lay between him and his Father, to whom he was
offering up himself a Sacrifice, to answer the demands of his
justice, which he was so intent upon, that he minded not what they
said against him. (3.) His hour was come, and he submitted to his
Father's will; Not as I will, but as thou wilt. He knew what
his Father's will was, and therefore silently committed himself
to him that judgeth righteously. We must not thus by our
silence throw away our lives, because we are not lords of our
lives, as Christ was of his; nor can we know, as he did, when our
hour is come. But hence we must learn, not to render railing for
railing,
Now, [1.] Pilate pressed him to make some
reply (
II. The outrage and violence of the people, in pressing the governor to crucify Christ. The chief priests had a great interest in the people, they called them Rabbi, Rabbi, made idols of them, and oracles of all they said; and they made use of this to incense them against him, and by the power of the mob gained the point which they could not otherwise carry. Now here are two instances of their outrage.
1. Their preferring Barabbas before him, and choosing to have him released rather than Jesus.
(1.) It seems it was grown into a custom
with the Roman governors, for the honouring of the Jews, to grace
the feast of the passover with the release of a prisoner,
(2.) The prisoner put in competition with
our Lord Jesus was Barabbas; he is here called a notable
prisoner (
(3.) The proposal was made by Pilate the
governor (
The reason why Pilate laboured thus
to get Jesus discharged was because he knew that for envy
the chief priests had delivered him up (
(4.) While Pilate was thus labouring the
matter, he was confirmed in his unwillingness to condemn Jesus, by
a message sent him from his wife (
[1.] The special providence of God, in
sending this dream to Pilate's wife; it is not likely that she had
heard any thing, before, concerning Christ, at least not so as to
occasion her dreaming of him, but it was immediately from God:
perhaps she was one of the devout and honourable women, and
had some sense of religion; yet God revealed himself by dreams to
some that had not, as to Nebuchadnezzar. She suffered many
things in this dream; whether she dreamed of the cruel usage of
an innocent person, or of the judgments that would fall upon those
that had any hand in his death, or both, it seems that it was a
frightful dream, and her thoughts troubled her, as
[2.] The tenderness and care of Pilate's
wife, in sending this caution, thereupon, to her husband; Have
nothing to do with that just man. First, This was an honourable
testimony to our Lord Jesus, witnessing for him that he was a
just man, even then when he was persecuted as the worst of
malefactors: when his friends were afraid to appear in defence of
him, God made even those that were strangers and enemies, to speak
in his favour; when Peter denied him, Judas confessed him; when the
chief priests pronounced him guilty of death, Pilate declared he
found no fault in him; when the women that loved him stood
afar off, Pilate's wife, who knew little of him, showed a concern
for him. Note, God will not leave himself without witnesses to the
truth and equity of his cause, even when it seems to be most
spitefully run down by its enemies, and most shamefully deserted by
its friends. Secondly, It was a fair warning to Pilate;
Have nothing to do with him. Note, 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; it is also our great duty to
hearken to them. 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. Pilate's lady sent him
this warning, out of the love she had to him; she feared not a
rebuke from him for meddling with that which belonged not to her;
but, let him take it how he would, she would give him the caution.
Note, It is an instance of true love to our friends and relations,
to do what we can to keep them from sin; and the nearer any are to
us, and the greater affection we have for them, the more solicitous
we should be not to suffer sin to come or lie upon them,
(5.) The chief priests and the elders were
busy, all this while, to influence the people in favour of
Barabbas,
(6.) Being thus over-ruled by the priests,
at length they made their choice,
2. Their pressing earnestly to have Jesus
crucified,
Now, as to this demand, we are further told,
(1.) How Pilate objected against it; Why, what evil hath he done? A proper question to ask before we censure any in common discourse, much more for a judge to ask before he pass a sentence of death. Note, It is much for the honour of the Lord Jesus, that, though he suffered as an evil-doer, yet neither his judge nor his prosecutors could find that he had done any evil. Had he done any evil against God? No, he always did those things that pleased him. Had he done any evil against the civil government? No, as he did himself, so he taught others, to render to Cæsar the things that were Cæsar's. Had he done any evil against the public peace? No, he did not strive or cry, nor did his kingdom come with observation. Had he done any evil to particular persons? Whose ox had he taken, or whom had he defrauded? No, so far from that, that he went about doing good. This repeated assertion of his unspotted innocency, plainly intimates that he died to satisfy for the sins of others; for if it had not been for our transgressions that he was thus wounded, and for our offences that he was delivered up, and that upon his own voluntary undertaking to atone for them, I see not how these extraordinary sufferings of a person that had never thought, said, or done, any thing amiss, could be reconciled with the justice and equity of that providence that governs the world, and at least permitted this to be done in it.
(2.) How they insisted upon it;
They cried out the more, Let him be crucified. They do not
go about to show any evil he had done, but, right or wrong, he must
be crucified. Quitting all pretensions to the proof of the
premises, they resolve to hold the conclusion, and what was wanting
in evidence to make up in clamour; this unjust judge was wearied by
importunity into an unjust sentence, as he in the parable into a
just one (
III. Here is the devolving of the guilt of Christ's blood upon the people and priests.
1. Pilate endeavours to transfer it from
himself,
(1.) He sees it to no purpose to contend. What he said, [1.] Would do no good; he could prevail nothing; he could not convince them what an unjust unreasonable thing it was for him to condemn a man whom he believed innocent, and whom they could not prove guilty. See how strong the stream of lust and rage sometimes is; neither authority nor reason will prevail to give check to it. Nay, [2.] It was more likely to do hurt; he saw that rather a tumult was made. This rude and brutish people fell to high words, and began to threaten Pilate what they would do if he did not gratify them; and how great a matter might this fire kindle, especially when the priests, those great incendiaries, blew the coals! Now this turbulent tumultuous temper of the Jews, by which Pilate was awed to condemn Christ against his conscience, contributed more than any thing to the ruin of that nation not long after; for their frequent insurrections provoked the Romans to destroy them, though they had reduced them, and their inveterate quarrels among themselves made them an easy prey to the common enemy. Thus their sin was their ruin.
Observe how easily we may be mistaken in the inclination of the common people; the priests were apprehensive that their endeavours to seize Christ would have caused an uproar, especially on the feast day; but it proved that Pilate's endeavour to save him, caused an uproar, and that on the feast day; so uncertain are the sentiments of the crowd.
(2.) This puts him into a great strait, betwixt the peace of his own mind, and the peace of the city; he is loth to condemn an innocent man, and yet loth to disoblige the people, and raise a devil that would not be soon laid. Had he steadily and resolutely adhered to the sacred laws of justice, as a judge ought to do, he had not been in any perplexity; the matter was plain and past dispute, that a man in whom was found no faulty, ought not to be crucified, upon any pretence whatsoever, nor must an unjust thing be done, to gratify any man or company of men in the world; the cause is soon decided; Let justice be done, though heaven and earth come together—Fiat justitia, ruat cœlum. If wickedness proceed from the wicked, though they be priests, yet my hand shall not be upon him.
(3.) Pilate thinks to trim the matter, and
to pacify both the people and his own conscience too, by doing
it, and yet disowning it, acting the thing, and
yet acquitting himself from it at the same time. Such
absurdities and self-contradictions do they run upon, whose
convictions are strong, but their corruptions stronger.
Happy is he (saith the apostle,
Now Pilate endeavours to clear himself from the guilt,
[1.] By a sign; He took water,
and washed his hands before the multitude; not as if he thought
thereby to cleanse himself from any guilt contracted before God,
but to acquit himself before the people, from so much as
contracting any guilt in this matter; as if he had said, "If it be
done, bear witness that it is none of my doing." He borrowed
the ceremony from that law which appointed it to be used for the
clearing of the country from the guilt of an undiscovered murder
(
[2.] By a saying; in which,
First, He clears himself; I am innocent of the
blood of this just person. What nonsense was this, to condemn
him, and yet protest that he was innocent of his blood! For men to
protest against a thing, and yet to practise it, is only to
proclaim that they sin against their consciences. Though Pilate
professed his innocency, God charges him with guilt,
2. The priests and people consented to take the guilt upon themselves; they all said, "His blood be on us, and one our children; we are so well assured that there is neither sin nor danger in putting him to death, that we are willing to run the hazard of it;" as if the guilt would do no harm to them or theirs. They saw that it was the dread of guilt that made Pilate hesitate, and that he was getting over this difficulty by a fancy of transferring it; to prevent the return of his hesitation, and to confirm him in that fancy, they, in the heat of their rage, agreed to it, rather than lose the prey they had in their hands, and cried, His blood be upon us. Now,
(1.) By this they designed to indemnify Pilate, that is, to make him think himself indemnified, by becoming bound to divine justice, to save him harmless. But those that are themselves bankrupts and beggars will never be admitted security for others, nor taken as a bail for them. None could bear the sin of others, except him that had none of his own to answer for; it is a bold undertaking, and too big for any creature, to become bound for a sinner to Almighty God.
(2.) But they did really imprecate wrath
and vengeance upon themselves and their posterity. What a desperate
word was this, and how little did they think what as the direful
import of it, or to what an abyss of misery it would bring them and
theirs! Christ had lately told them, that upon them would come
all the righteous blood shed upon the earth, from that of
the righteous Abel; but as if that were too little, they here
imprecate upon themselves the guilt of that blood which was more
precious than all the rest, and the guilt of which would lie
heavier. O the daring presumption of wilful sinners, that run
upon God, upon his neck, and defy his justice!
[1.] How cruel they were in their imprecation. They imprecated the punishment of this sin, not only upon themselves, but upon their children too, even those that were yet unborn, without so much as limiting the entail of the curse, as God himself had been pleased to limit it, to the third and fourth generation. It was madness to pull it upon themselves, but the height of barbarity to entail it on their posterity. Surely they were like the ostrich; they were hardened against their young ones, as though they were not theirs. What a dreadful conveyance was this of guilt and wrath to them and their heirs for ever, and this delivered by joint consent, nemine contradicents—unanimously, as their own act and deed; which certainly amounted to a forfeiture and defeasance of that ancient charter, I will be a God to thee, and to thy seed. Their entailing the curse of the Messiah's blood upon their nation, cut off the entail of the blessings of that blood from their families, that, according to another promise made to Abraham, in him all the families of the earth might be blessed. See what enemies wicked men are to their own children and families; those that damn their own souls, care not how many they take to hell with them.
[2.] How righteous God was, in his retribution according to this imprecation; they said, His blood be on us, and on our children; and God said Amen to it, so shall thy doom be; as they loved cursing, so it came upon them. The wretched remains of that abandoned people feel it to this day; from the time they imprecated this blood upon them, they were followed with one judgment after another, till they were quite laid waste, and made an astonishment, a hissing, and a byword; yet on some of them, and some of theirs, this blood came, not to condemn them, but to save them; divine mercy, upon their repenting and believing, cut off this entail, and then the promise was again to them, and to their children. God is better to us and ours than we are.
26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. 27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe. 29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 30 And they spit upon him, and took the reed, and smote him on the head. 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
In these verses we have the preparatives for, and prefaces to, the crucifixion of our Lord Jesus. Here is,
I. The sentence passed, and the warrant signed for his execution; and this immediately, the same hour.
1. Barabbas was released, that notorious
criminal: if he had not been put in competition with Christ for the
favour of the people, it is probable that he had died for his
crimes; but that proved the means of his escape; to intimate that
Christ was condemned for this purpose, that sinners, even the chief
of sinners, might be released; he was delivered up,
that we might be delivered; whereas the common instance of
divine Providence, is, that the wicked is a ransom for the
righteous, and the transgressor for the upright,
2. Jesus was scourged; this was an
ignominious cruel punishment, especially as is was inflicted by the
Romans, who were not under the moderation of the Jewish law, which
forbade scourgings, above forty stripes; this punishment was most
unreasonably inflicted on one that was sentenced to die: the
rods were not to introduce the axes, but to supersede them.
Thus the scripture was fulfilled, The ploughers ploughed upon my
back (
3. He was then delivered to be
crucified; though his chastisement was in order to our peace,
yet there is no peace made but by the blood of his cross
(
II. The barbarous treatment which the soldiers gave him, while things were getting ready for his execution. When he was condemned, he ought to have had some time allowed him to prepare for death. There was a law made by the Roman senate, in Tiberius's time, perhaps upon complaint of this and the like precipitation, that the execution of criminals should be deferred at least ten days after sentence. Sueton in Tiber. cap. 25. But there were scarcely allowed so many minutes to our Lord Jesus; nor had he any breathing-time during those minutes; it was a crisis, and there were no lucid intervals allowed him; deep called unto deep, and the storm continued without any intermission.
When he was delivered to be crucified, that was enough; they that kill the body, yield that there is no more that they can do, but Christ's enemies will do more, and, if it be possible, wrap up a thousand deaths in one. Though Pilate pronounced him innocent, yet his soldiers, his guards, set themselves to abuse him, being swayed more by the fury of the people against him, than by their master's testimony for him; the Jewish rabble infected the Roman soldiery, or perhaps it was not so much in spite to him, as to make sport for themselves, that they thus abused him. They understood that he pretended to a crown; to taunt him with that gave them some diversion, and an opportunity to make themselves and one another merry. Note, It is an argument of a base, servile, sordid spirit, to insult over those that are in misery, and to make the calamities of any matter of sport and merriment.
Observe, 1. Where this was done—in the common hall. The governor's house, which should have been a shelter to the wronged and abused, is made the theatre of this barbarity. I wonder that the governor, who was so desirous to acquit himself from the blood of this just person, would suffer this to be done in his house. Perhaps he did not order it to be done, but he connived at it; and those in authority will be accountable, not only for the wickedness which they do, or appoint, but for that which they do not restrain, when it is in the power of their hands. Masters of families should not suffer their houses to be places of abuse to any, nor their servants to make sport with the sins, or miseries, or religion, of others.
2. Who were concerned in it. They
gathered the whole band, the soldiers that were to attend
the execution, would have the whole regiment (at least five
hundred, some think twelve or thirteen hundred) to share in the
diversion. If Christ was thus made a spectacle, let none of
his followers think it strange to be so used,
3. What particular indignities were done him.
(1.) They stripped him,
(2.) They put on him a scarlet robe,
some old red cloak, such as the Roman soldiers wore, in imitation
of the scarlet robes which kings and emperors wore; thus
upbraiding him with his being called a King. This
sham of majesty they put upon him in his dress, when nothing
but meanness and misery appeared in his countenance, only to expose
him to the spectators, as the more ridiculous; yet there was
something of mystery in it; this was he that was red in
his apparel (
(3.) They platted a crown of thorns, and
put it upon his head,
(4.) They put a reed in his right
hand; this was intended for a mock-sceptre, another of
the insignia of the majesty they jeered him with; as if this
were a sceptre good enough for such a King, as was like a reed
shaken with the wind (
(5.) They bowed the knee before him, and
mocked him, saying, Hail, King of the Jews! Having made him a
sham King, they thus make a jest of doing homage to him, thus
ridiculing his pretensions to sovereignty, as Joseph's brethren
(
(6.) They spit upon him; thus he had
been abused in the High Priest's hall,
(7.) They took the reed, and smote him on the head. That which they had made the mock-ensign of his royalty, they now make the real instrument of their cruelty, and his pain. They smote him, it is probable, upon the crown of thorns, and so struck them into his head, that they might wound it the deeper, which made the more sport for them, to whom his pain was the greatest pleasure. Thus was he despised and rejected of men; a man of sorrows, and acquainted with grief. All this misery and shame he underwent, that he might purchase for us everlasting life, and joy, and glory.
III. The conveying of him to the place of execution. After they had mocked and abused him, as long as they thought fit, they then took the robe off from him; to signify their divesting him of all the kingly authority they had invested him with, by putting it on him; and they put his own raiment on him, because that was to fall to the soldiers' share, that were employed in the execution. They took off the robe, but no mention is made of their taking off the crown of thorns, whence it is commonly supposed (though there is no certainty of it) that he was crucified with that on his head; for as he is a Priest upon his throne, so he was a King upon his cross. Christ was led to be crucified in his own raiment, because he himself was to bear our sins in his own body upon the tree. And here,
1. They led him away to be
crucified; he was led as a lamb to the slaughter, as
a sacrifice to the altar. We may well imagine how they hurried him
on, and dragged him along, with all the speed possible, lest any
thing should intervene to prevent the glutting of their cruel rage
with his precious blood. It is probable that they now loaded him
with taunts and reproaches, and treated him as the off-scouring of
all things. They led him away out of the city; for Christ,
that he might sanctify the people with his own blood, suffered
without the gate (
2. They compelled Simon of Cyrene to
bear his cross,
33 And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down they watched him there; 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 Then were there two thieves crucified with him, one on the right hand, and another on the left. 39 And they that passed by reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44 The thieves also, which were crucified with him, cast the same in his teeth. 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias. 48 And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Elias will come to save him.
We have here the crucifixion of our Lord Jesus.
I. The place where our Lord Jesus was put to death.
1. They came to a place called Golgotha, near adjoining to Jerusalem, probably the common place of execution. If he had had a house of his own in Jerusalem, probably, for his greater disgrace, they would have crucified him before his own door. But now in the same place where criminals were sacrificed to the justice of the government, was our Lord Jesus sacrificed to the justice of God. Some think that it was called the place of a skull, because it was the common charnel-house, where the bones and skulls of dead men were laid together out of the way, lest people should touch them, and be defiled thereby. Here lay the trophies of death's victory over multitudes of the children of men; and when by dying Christ would destroy death, he added this circumstance of honour to his victory, that he triumphed over death upon his own dunghill.
2. There they crucified him
(
II. The barbarous and abusive treatment they gave him, in which their wit and malice vied which should excel. As if death, so great a death, were not bad enough, they contrived to add to the bitterness and terror of it.
1. By the drink they provided for him
before he was nailed to the cross,
2. By the dividing of his garments,
They now sat down, and watched him,
3. By the title set up over his
head,
4. By his companions with him in suffering,
(1.) It was a reproach to him, that he was crucified with them. Though, while he lived, he was separate from sinners, yet in their deaths they were not divided, but he was made to partake with the vilest malefactors in their plagues, as if he had been a partaker with them in their sins; for he was made sin for us, and took upon him the likeness of sinful flesh. He was, at his death, numbered among the transgressors, and had his lot with the wicked, that we, at our death, might be numbered among the saints, and have our lot among the chosen.
(2.) It was an additional reproach, that he was crucified in the midst, between them, as if he had been the worst of the three, the principal malefactor; for among three the middle is the place for the chief. Every circumstance was contrived to his dishonour, as if the great Saviour were of all others the greatest sinner. It was also intended to ruffle and discompose him, in his last moments, with the shrieks, and groans, and blasphemies, of these malefactors, who, it is likely, made a hideous outcry when they were nailed to the cross; but thus would Christ affect himself with the miseries of sinners, when he was suffering for their salvation. Some of Christ's apostles were afterwards crucified, as Peter, and Andrew, but none of them were crucified with him, lest it should have looked as if they had been joint undertakers with him, in satisfying for man's sin, and joint purchasers of life and glory; therefore he was crucified between two malefactors, who could not be supposed to contribute any thing to the merit of his death; for he himself bare our sins in his own body.
5. By the blasphemies and revilings with which they loaded him when he was hanging upon the cross; though we read not that they cast any reflections on the thieves that were crucified with him. One would have thought that, when they had nailed him to the cross, they had done their worst, and malice itself had been exhausted: indeed if a criminal be put into the pillory, or carted, because it is a punishment less than death, it is usually attended with such expressions of abuse; but a dying man, though an infamous man, should be treated with compassion. It is an insatiable revenge indeed which will not be satisfied with death, so great a death. But, to complete the humiliation of the Lord Jesus, and to show that, when he was dying, he was bearing iniquity, he was then loaded with reproach, and, for aught that appears, not one of his friends, who the other day cried Hosanna to him, durst be seen to show him any respect.
(1.) The common people, that passed by, reviled him. His extreme misery and exemplary patience under it, did not mollify them, or make them to relent; but they who by their outcries brought him to this, now think to justify themselves in it by their reproaches, as if they did well to condemn him. They reviled him: eblasphemoun—they blasphemed him; and blasphemy it was, in the strictest sense, speaking evil of him who thought it not robbery to be equal with God. Observe here,
[1.] The persons that reviled him; they that passed by, the travellers that went along the road, and it was a great road, leading from Jerusalem to Gibeon; they were possessed with prejudices against him by the reports and clamours of the High Priest's creatures. It is a hard thing, and requires more application and resolution than is ordinarily met with, to keep up a good opinion of persons and things that are every where run down, and spoken against. Every one is apt to say as the most say, and to throw a stone at that which is put into an ill name. Turba Remi sequitur fortunam semper et odit damnatos—The Roman rabble fluctuate with a man's fluctuating fortunes, and fail not to depress those that are sinking. Juvenal.
[2.] The gesture they used, in contempt of
him—wagging their heads; which signifies their triumph in
his fall, and their insulting over him,
[3.] The taunts and jeers they uttered. These are here recorded.
First, They upbraided him with his
destroying of the temple. Though the judges themselves were
sensible that what he had said of that was misrepresented (as
appears
Secondly, They upbraided him with
his saying that he was the Son of God; If thou be so, say
they, come down from the cross. Now they take the devil's
words out of his mouth, with which he tempted him in the wilderness
(
(2.) The chief priests and scribes,
the church rulers, and the elders, the state rulers, they
mocked him,
Two things the priests and elders upbraided him with.
[1.] That he could not save himself,
[2.] That God, his Father, would
not save him (
(3.) To complete the reproach, the
thieves also that were crucified with him were not only not
reviled as he was, as if they had been saints compared with him,
but, though fellow-sufferers with him, joined in with his
prosecutors, and cast the same in his teeth; that is, one of
them did, who said, If thou be the Christ, save thyself and
us,
Well, thus our Lord Jesus having undertaken to satisfy the justice of God for the wrong done him in his honour by sin, he did it by suffering in his honour; not only by divesting himself of that which was due to him as the Son of God, but by submitting to the utmost indignity that could be done to the worst of men; because he was made sin for us, he was thus made a curse for us, to make reproach easy to us, if at any time we suffer it, and have all manner of evil said against us falsely, for righteousness' sake.
III. We have here the frowns of heaven, which our Lord Jesus was under, in the midst of all these injuries and indignities from men. Concerning which, observe,
1. How this was signified—by an
extraordinary and miraculous eclipse of the sun, which continued
for three hours,
2. How he complained of it (
(1.) Whence he borrowed this
complaint—from
(2.) How he uttered it—with a loud
voice; which bespeaks the extremity of his pain and anguish,
the strength of nature remaining in him, and the great earnestness
of his spirit in this expostulation. Now the scripture was
fulfilled (
(3.) What the complaint was—My God, My
God, why hast thou forsaken me? A strange complaint to come
from the mouth of our Lord Jesus, who, we are sure, was God's
elect, in whom his soul delighted (
Note, [1.] That our Lord Jesus was, in his
sufferings, for a time, forsaken by his Father. So he saith
himself, who we are sure was under no mistake concerning his own
case. Not that the union between the divine and human nature was in
the least weakened or shocked; no, he was now by the eternal
Spirit offering himself: nor as if there were any abatement of
his Father's love to him, or his to his Father; we are sure that
there was upon his mind no horror of God, or despair of his favour,
nor any thing of the torments of hell; but his Father forsook him;
that is, First, He delivered him up into the hands of his
enemies, and did not appear to deliver him out of their hands. He
let loose the powers of darkness against him, and suffered them to
do their worst, worse than against Job. Now was that scripture
fulfilled (
[2.] That Christ's being forsaken of
his Father was the most grievous of his sufferings, and that which
he complained most of. Here he laid the most doleful accents; he
did not say, "Why am I scourged? And why spit upon? And why nailed
to the cross?" Nor did he say to his disciples, when they turned
their back upon him, Why have ye forsaken me? But when his
Father stood at a distance, he cried out thus; for this as it that
put wormwood and gall into the affliction and misery. This
brought the waters into the soul,
[3.] That our Lord Jesus, even when he was
thus forsaken of his Father, kept hold of him as his God,
notwithstanding; My God, my God; though forsaking me, yet
mine. Christ was God's servant in carrying on the
work of redemption, to him he was to make satisfaction, and by him
to be carried through and crowned, and upon that account he calls
him his God; for he was now doing his will. See
(4.) See how his enemies impiously bantered
and ridiculed this complaint (
IV. The cold comfort which his enemies ministered to him in this agony, which was like all the rest.
1. Some gave him vinegar to drink
(
2. Others, which the same purpose of
disturbing and abusing him, refer him to Elias (
50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.
We have here, at length, an account of the death of Christ, and several remarkable passages that attended it.
I. The manner how he breathed his
last (
Two things are here noted concerning the manner of Christ's dying.
1. That he cried with a loud voice,
as before,
(1.) This was a sign, that, after all his pains and fatigues, his life was whole in him, and nature strong. The voice of dying men is one of the first things that fails; with a panting breath and a faltering tongue, a few broken words are hardly spoken, and more hardly heard. But Christ, just before he expired, spoke like a man in his full strength, to show that his life was not forced from him, but was freely delivered by him into his Father's hands, as his own act and deed. He that had strength to cry thus when he died, could have got loose from the arrest he was under, and have bid defiance to the powers of death; but to show that by the eternal Spirit he offered himself, being the Priest as well as the Sacrifice, he cried with a loud voice.
(2.) It was significant. This loud
voice shows that he attacked our spiritual enemies with an
undaunted courage, and such a bravery of resolution as bespeaks him
hearty in the cause and daring in the encounter. He was now
spoiling principalities and powers, and in this loud voice
he did, as it were, shout for mastery, as one mighty to
save,
2. That then he yielded up the
ghost. This is the usual periphrasis of dying; to show that the
Son of God upon the cross did truly and properly 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 he did die, for it was requisite
that he should die; thus it was written, both in the
close rolls of the divine counsels, and in the
letters patent of the divine predictions, and
therefore thus it behoved him to suffer. Death being the
penalty for the breach of the first covenant (Thou shalt surely
die), the Mediator of the new covenant must make atonement
by means of death, otherwise no remission,
II. The miracles that attended his death. So many miracles being wrought by him in his life, we might well expect some to be wrought concerning him at his death, for his name was called Wonderful. Had he been fetched away as Elijah in a fiery chariot, that had itself been miracle enough; but, being sent for away by an ignominious cross, it was requisite that his humiliation should be attended with some signal emanations of the divine glory.
1. Behold, the veil of the temple was rent in twain. This relation is ushered in with Behold; "Turn aside, and see this great sight, and be astonished at it." Just as our Lord Jesus expired, at the time of the offering of the evening-sacrifice, and upon a solemn day, when the priests were officiating in the temple, and might themselves be eyewitnesses of it, the veil of the temple was rent by an invisible power; that veil which parted between the holy place and the most holy. They had condemned him for saying, I will destroy this temple, understanding it literally; now by this specimen of his power he let them know that, if he had pleased, he could have made his words good. In this, as in others of Christ's miracles, there was a mystery.
(1.) It was in correspondence with the temple of Christ's body, which was now in the dissolving. This was the true temple, in which dwelt the fulness of the Godhead; when Christ cried with a loud voice, and gave up the ghost, and so dissolved that temple, the literal temple did, as it were, echo to that cry, and answer the stroke, by rending its veil. Note, Death is the rending of the veil of flesh which interposes between us and the holy of holies; the death of Christ was so, the death of true Christians is so.
(2.) It signified the revealing and
unfolding of the mysteries of the Old Testament. The veil of the
temple was for concealment, as was that on the face of Moses,
therefore it was called the veil of the covering; for it was
highly penal for any person to see the furniture of the most holy
place, except the High-Priest, and he but once a year, with great
ceremony and through a cloud of smoke; all which signified the
darkness of that dispensation;
(3.) It signified the uniting of Jew and
Gentile, by the removing of the partition wall between them, which
was the ceremonial law, by which the Jews were distinguished from
all other people (as a garden enclosed), were brought near
to God, while others were made to keep their distance.
Christ, in his death, repealed the ceremonial law, cancelled that
hand-writing of ordinances, took it out of the way, nailed
it to his cross, and so broke down the middle wall of
partition; and by abolishing those institutions abolished
the enmity, and made in himself of twain one new man (as
two rooms are made one, and that large and lightsome, by taking
down the partition), so making peace,
(4.) It signified the consecrating and
laying open of a new and living way to God. The veil kept
people off from drawing near to the most holy place, where the
Shechinah was. But the rending of it signified that Christ
by his death opened a way to God, [1.] For himself. This was
the great day of atonement, when our Lord Jesus, as the
great High-Priest, not by the blood of goats and calves,
but by his own blood, entered once for all into the holy place;
in token of which the veil was rent,
2. The earth did quake; not only mount Calvary, where Christ was crucified, but the whole land, and the adjacent countries. This earthquake signified two things.
(1.) The horrible wickedness of
Christ's crucifiers. The earth, by trembling under such a
load, bore its testimony to the innocency of him that was
persecuted, and against the impiety of those that persecuted him.
Never did the whole creation, before, groan under such a burthen as
the Son of God crucified, and the guilty wretches that crucified
him. The earth quaked, as if it feared to open its
mouth to receive the blood of Christ, so much more
precious than that of Abel, which it had received, and was
cursed for it (
(2.) The glorious achievements of
Christ's cross. This earthquake signified the mighty
shock, nay, the fatal blow, now given to the devil's kingdom. So
vigorous was the assault Christ now made upon the infernal powers,
that (as of old, when he went out of Seir, when he marched
through the field of Edom) the earth trembled,
3. The rocks rent; the hardest and
firmest part of the earth was made to feel this mighty shock.
Christ had said, that if the children should cease to cry
Hosanna, the stones would immediately cry out; and now, in
effect, they did so, proclaiming the glory of the suffering Jesus,
and themselves more sensible of the wrong done him than the
hard-hearted Jews were, who yet will shortly be glad to find a
hole in the rocks, and a cleft in the ragged rocks, to hide
them from the face of him that sitteth on the throne. See
4. The graves were opened. This
matter is not related so fully as our curiosity would wish; for the
scripture was not intended to gratify that; it should seem, that
same earthquake that rent the rocks, opened the graves, and
many bodies of saints which slept, arose. Death to the
saints is but the sleep of the body, and the grave
the bed it sleeps in; they awoke by the power of the Lord
Jesus, and (
(1.) We may raise many enquiries concerning
it, which we cannot resolve: as, [1.] Who these
saints were, that did arise. Some think, the
ancient patriarchs, that were in such care to be buried in
the land of Canaan, perhaps in the believing foresight of the
advantage of this early resurrection. Christ had lately proved the
doctrine of the resurrection from the instance of the patriarchs
(
(2.) Yet we may learn many good lessons
from it. [1.] That even those who lived and died before the death
and resurrection of Christ, had saving benefit thereby, as well as
those who have lived since; for he was the same
yesterday that he is to-day, and will be for
ever,
III. The conviction of his enemies that
were employed in the execution (
1. The persons convinced; the centurion,
and they that were with him watching Jesus; a captain and his
company, that were set on the guard on this occasion. (1.) They
were soldiers, whose profession is commonly hardening, and
whose breasts are commonly not so susceptible as some others of the
impressions either of fear or pity. But there is no spirit too big,
too bold, for the power of Christ to break and humble. (2.) They
ware Romans, Gentiles, who knew not the scriptures which
were now fulfilled; yet they only were convinced. A sad presage of
the blindness that should happen to Israel, when the
gospel should be sent to the Gentiles, to open their eyes. Here
were the Gentiles softened, and the Jews hardened.
(3.) They were the persecutors of Christ, and those that but just
before had reviled him, as appears
2. The means of their conviction; they perceived the earthquake, which frightened them, and saw the other things that were done. These were designed to assert the honour of Christ in his sufferings, and had their end on these soldiers, whatever they had on others. Note, The dreadful appearances of God in his providence sometimes work strangely for the conviction and awakening of sinners.
3. The expressions of this conviction, in two things.
(1.) The terror that was
struck upon them; they feared greatly; feared lest
they should have been buried in the darkness, or swallowed up in
the earthquake. Note, God can easily frighten the most daring of
his adversaries, and make them know themselves to be but men. Guilt
puts men into fear. He that, when iniquity abounds, doth not
fear always, with a fear of caution, when judgments
are abroad, cannot but fear greatly, with a fear of
amazement; whereas there are those who will not fear,
though the earth be removed,
(2.) The testimony that was
extorted from them; they said, Truly this was the Son of
God; a noble confession; Peter was blessed for it,
IV. The attendance of his friends, that
were witnesses of his death,
1. Who they were; many women who
followed him from Galilee. Not his apostles (only elsewhere we
find John by the cross,
2. What they did; they were beholding afar off.
(1.) They stood afar off. Whether
their own fear or their enemies' fury kept them at a distance, is
not certain; however, it was an aggravation of the sufferings of
Christ, that his lovers and friends stood aloof from his
sore,
(2.) They were there beholding, in which they showed a concern and kindness for Christ; when they were debarred from doing any other office of love to him, they looked a look of love toward him. [1.] It was a sorrowful look; they looked unto him who was now pierced, and mourned; and no doubt, were in bitterness for him. We may well imagine how it cut them to the heart, to see him in this torment; and what floods of tears it fetched from their eyes. Let us with an eye of faith behold Christ and him crucified, and be affected with that great love wherewith he loved us. But, [2.] It was no more than a look; they beheld him, but they could not help him. Note, When Christ was in his sufferings, the best of his friends were but spectators and lookers on, even the angelic guards stood trembling by, saith Mr. Norris, for he trod the wine-press alone, and of the people there was none with him; so his own arm wrought salvation.
57 When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus' disciple: 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. 59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. 62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
We have here an account of Christ's burial, and the manner and circumstances of it, concerning which observe, 1. The kindness and good will of his friends that laid him in the grave. 2. The malice and ill will of his enemies that were very solicitous to keep him there.
I. His friends gave him a decent burial. Observe,
1. In general, that Jesus Christ was
buried; when his precious soul was gone to paradise, his
blessed body was deposited in the chambers of the grave, that he
might answer the type of Jonas, and fulfil the prophecy of Isaias;
he made his grave with the wicked. Thus in all things he
must be made like unto his brethren, sin only excepted, and,
like us, unto dust he must return. He was buried, to make
his death the more certain, and his resurrection the more
illustrious. Pilate would not deliver his body to be buried, till
he was well assured that he was really dead; while the witnesses
lay unburied, there were some hopes concerning them,
2. The particular circumstances of his burial here related.
(1.) The time when he was buried; when the evening was come; the same evening that he died, before sun-set, as is usual in burying malefactors. It was not deferred till the next day, because it was the sabbath; for burying the dead is not proper work either for a day of rest or for a day of rejoicing, as the sabbath is.
(2.) The person that took care of the
funeral was Joseph of Arimathea. The apostles had all fled, and
none of them appeared to show this respect to their Master, which
the disciples of John showed to him after he was beheaded,
who took up his body, and buried it,
(3.) The grant of the dead body procured
from Pilate,
(4.) The dressing of the body in its
grave-clothes (
(5.) The depositing of it in the sepulchre,
[1.] He was laid in a borrowed tomb,
in Joseph's burying place; as he 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,
which was an instance of his poverty; yet in this there might be
somewhat of a mystery. The grave is the peculiar heritage of a
sinner,
[2.] He was laid in a new tomb, which Joseph, it is likely, designed for himself; it would, however, be never the worse for his lying in it, who was to rise so quickly, but a great deal the better for his lying in it, who has altered the property of the grave, and made it anew indeed, by turning it into a bed of rest, nay into a bed of spices, for all the saints.
[3.] In a tomb that was hewn out of a
rock; the ground about Jerusalem was generally rocky. Shebna
had his sepulchre hewn out thereabouts in a rock,
[4.] A great stone was rolled to the
door of his sepulchre; this also was according to the custom of
the Jews in burying their dead, as appears by the description of
the grave of Lazarus (
(6.) The company that attended the funeral;
and that was very small and mean. Here were none of
the relations in mourning, to follow the corpse, no formalities to
grace the solemnity, but some good women that were true
mourners—Mary Magdalene, and the other Mary,
II. His enemies did what they could to
prevent his resurrection; what they did herein was the next day
that followed the day of the preparation,
(1.) Their address to Pilate; they were vexed that the body was given to one that would bury it decently; but, since it must be so, they desire a guard may be set on the sepulchre.
[1.] Their petition sets forth, that that deceiver (so they call him who is truth itself) had said, After three days I will rise again. He had said so, and his disciples remembered those very words for the confirmation of their faith, but his persecutors remember them for the provocation of their rage and malice. Thus the same word of Christ to the one was a savour of life unto life, to the other of death unto death. See how they compliment Pilate with the title of Sir, while they reproach Christ with the title of Deceiver. Thus the most malicious slanderers of good men are commonly the most sordid flatterers of great men.
[2.] It further sets forth their jealousy; lest his disciples come by night, and steal him away, and say, He is risen.
First, That which really they
were afraid of, was, his resurrection; that which is most
Christ's honour and his people's joy, is most the terror of his
enemies. That which exasperated Joseph's brethren against him, was
the presage of his rise, and of his having dominion over them
(
Secondly, That which they took on
them to be afraid of, was, lest his disciples should come by
night, and steal him away, which was a very improbable thing;
for, 1. They had not the courage to own him while he lived, when
they might have done him and themselves real service; and it was
not likely that his death should put courage into such cowards. 2.
What could they promise themselves by stealing away his body, and
making people believe he was risen; when, if he should not rise,
and so prove himself a deceiver, his disciples, who had left all
for him in this world, in dependence upon a recompence in the other
world, would of all others suffer most by the imposture, and would
have had reason to throw the first stone at his name? What good
would it do them, to carry on a cheat upon themselves, to steal
away his body, and say, He is risen; when, if he were not
risen, their faith was vain, and they were of all men the most
miserable? The chief priests apprehend that if the doctrine of
Christ's resurrection be once preached and believed, the last
error will be worse than the first; a proverbial expression,
intimating no more than this, that we shall all be routed, all
undone. They think it was their error, that they had so long
connived at his preaching and miracles, which error they
thought they had rectified by putting him to death; but if
people should be persuaded of his resurrection, that would spoil
all again, his interest would revive with him, and theirs must
needs sink, who had so barbarously murdered him. Note, Those that
opposed Christ and his kingdom, will see not only their attempts
baffled, but themselves miserably plunged and
embarrassed, their errors each worse than other, and the
last worst of all,
[3.] In consideration hereof, they humbly move to have a guard set upon the sepulchre till the third day; Command that the sepulchre be made sure. Pilate must still be their drudge, his civil and military power must both be engaged to serve their malice; one would think that death's prisoners needed no other guard, and that the grave were security enough to itself; but what will not those fear, who are conscious to themselves both of guilt and impotency, in opposing the Lord and his anointed?
(2.) Pilate's answer to this address
(
(3.) The wonderful care they took,
hereupon, to secure the sepulchre (
In the foregoing chapters, we saw the Captain of
our salvation engaged with the powers of darkness, attacked by
them, and vigorously attacking them; victory seemed to hover
between the combatants; nay, at length, it inclined to the enemies'
side, and our Champion fell before them; behold, God has delivered
his strength into captivity, and his glory into the enemies' hand.
Christ in the grave is like the ark in Dagon's temple; the powers
of darkness seemed to ride masters, but then the Lord awaked as one
out of sleep, and like a mighty man that shouteth by reason of
wine,
1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
For the proof of Christ's resurrection, we
have here the testimony of the angel, and of Christ
himself, concerning his resurrection. Now we may think that it
would have been better, if the matter had been so ordered, that a
competent number of witnesses should have been present, and have
seen the stone rolled away by the angel, and the dead body
reviving, as people saw Lazarus come out of the grave, and then the
matter had been past dispute; but let us not prescribe to Infinite
Wisdom, which ordered that the witnesses of his resurrection should
see him risen, but not see him rise. His incarnation
was a mystery; so was this second incarnation (if we may so
call it), this new making of the body of Christ, for his
exalted state; it was therefore made in secret. Blessed are they
that have not seen, and yet have believed. Christ gave such
proofs of his resurrection as were corroborated by the
scriptures, and by the word which he had spoken
(
I. The coming of the good women to the sepulchre.
Observe, 1. When they came; in
the end of the sabbath, as it began to dawn toward the first day of
the week,
(1.) He arose the third day after
his death; that was the time which he had often prefixed, and he
kept within it. He was buried in the evening of the sixth day of
the week, and arose in the morning of the first day of the
following week, so that he lay in the grave about thirty-six or
thirty-eight hours. He lay so long, to show that he was really and
truly dead; and no longer, that he might not see corruption.
He arose the third day, to answer the type of the prophet Jonas
(
(2.) He arose after the Jewish
sabbath, and it was the passover-sabbath; all that day he lay
in the grave, to signify the abolishing of the Jewish feasts and
the other parts of the ceremonial law, and that his people must be
dead to such observances, and take no more notice of them than he
did when he lay in the grave. Christ on the sixth day
finished his work; he said, It is finished; on the
seventh day he rested, and then on the first day of the next week
did as it were begin a new world, and enter upon new work. Let no
man therefore judge us now in respect of the new moons, or
of the Jewish sabbaths, which were indeed a shadow of good
things to come, but the substance if of Christ. We
may further observe, that the time of the saints' lying in the
grave, is a sabbath to them (such as the Jewish sabbath was, which
consisted chiefly in bodily rest), for there they rest from
their labours (
(3.) He arose upon the first day of the
week; on the first day of the first week God commanded the
light to shine out of darkness; on this day therefore did he
who was to be the Light of the world, shine out of the darkness of
the grave; and the seventh-day sabbath being buried with Christ, it
arose again in the first-day sabbath, called the Lord's day
(
(4.) He arose as it began to dawn
toward that day; as soon as it could be said that the third
day was come, the time prefixed for his resurrection, he
arose; after his withdrawings from his people, he returns
with all convenient speed, and cuts the work as
short in righteousness as may be. He had said to his
disciples, that though within a little while they should not see
him, yet again a little while, and they should see
him, and accordingly he made it as little a while as possible,
2. Who they were, that came to the sepulchre; Mary Magdalene and the other Mary, the same that attended the funeral, and sat over against the sepulchre, as before they sat over against the cross; still they studied to express their love to Christ; still they were inquiring after him. Then shall we know, if we thus follow on to know. No mention is made of the Virgin Mary being with them; it is probable that the beloved disciple, who had taken her to his own home, hindered her from going to the grave to weep there. Their attendance on Christ not only to the grave, but in the grave, represents his like care for those that are his, when they have made their bed in the darkness. As Christ in the grave was beloved of the saints, so the saints in the grave are beloved of Christ; for death and the grave cannot slacken that bond of love which is between them.
3. What they came to do: the other evangelists say that they came to anoint the body; Matthew saith that they came to see the sepulchre, whether it was as they left it; hearing perhaps, but not being sure, that the chief priests had set a guard upon it. They went, to show their good-will in another visit to the dear remains of their beloved Master, and perhaps not without some thoughts of his resurrection, for they could not have quite forgotten all he had said of it. Note, Visits to the grave are of great use to Christians, and will help to make it familiar to them, and to take off the terror of it, especially visits to the grave of our Lord Jesus, where we may see sin buried out of sight, the pattern of our sanctification, and the great proof of redeeming love shining illustriously even in that land of darkness.
II. The appearance of an angel of the Lord
to them,
1. There was a great earthquake.
When he died, the earth that received him, shook for fear;
now that he arose, the earth that resigned him, leaped for
joy in his exaltation. This earthquake did as it were loose
the bond of death, and shake off the fetters of the grave,
and introduce the Desire of all nations,
2. The angel of the Lord descended from heaven. The angels frequently attended our Lord Jesus, at his birth, in his temptation, in his agony; but upon the cross we find no angel attending him: when his Father forsook him, the angels withdrew from him; but now that he is resuming the glory he had before the foundation of the world, now, behold, the angels of God worship him.
3. He came, and rolled back the stone from
the door, and sat upon it. Our Lord Jesus could have rolled back
the stone himself by his own power, but he chose to have it
done by an angel, to signify that having undertaken to make
satisfaction for our sin, imputed to him, and being under arrest
pursuant to that imputation, he did not break prison, but
had a fair and legal discharge, obtained from heaven; he did
not break prison, but an officer was sent on purpose to roll
away the stone, and so to open the prison door, which would
never have been done, if he had not made a full
satisfaction. But being delivered for our offences, to complete
the deliverance, he was raised again for our justification;
he died to pay our debt, and rose again to take out our
acquittance. The stone of our sins was rolled to the
door of the grave of our Lord Jesus (and we find the rolling of a
great stone to signify the contracting of guilt,
4. That his countenance was like
lightning, and his raiment white as snow,
5. That for fear of him the keepers did
shake, and became as dead men,
III. The message which this angel delivered
to the women,
1. He encourages them against their
fears,
2. He assures them of the resurrection
of Christ; and there was enough in that to silence their fears
(
Two things the angel refers these women to, for the confirmation of their faith, touching Christ's resurrection.
[1.] To his word now fulfilled, which they might remember; He is risen, as he said. This he vouches as the proper object of faith; "He said that he would rise, and you know that he is the Truth itself, and therefore have reason to expect that he should rise; why should you be backward to believe that which he told you would be?" Let us never think that strange, of which the word of Christ has raised our expectations, whether the sufferings of this present time, or the glory that is to be revealed. If we remember what Christ hath said to us, we shall be the less surprised at what he does with us. This angel, when he said. He is not here, he is risen, makes it to appear that he preaches no other gospel than what they had already received, for he refers himself to the word of Christ as sufficient to bear him out; He is risen, as he said.
[2.] To his grave now empty, which they might look into; "Come, see the place where the Lord lay. Compare what you have heard, with what you see, and, putting both together, you will believe. You see that he is not here, and, remembering what he said, you may be satisfied that he is risen; come, see the place, and you will see that he is not there, you will see that he could not be stolen thence, and therefore must conclude that he is risen." Note, It may be of use to affect us, and may have a good influence upon us, to come, and with an eye of faith see the place where the Lord lay. See the marks he has there left of his love in condescending so low for us; see how easy he has made that bed, and how lightsome, for us, by lying in it himself; when we look into the grave, where we expect we must lie, to take off the terror of it, let us look into the grave where the Lord lay; the place where our Lord lay, so the Syriac. The angels own him for their Lord, as well as we; for the whole family, both in heaven and earth, is named from him.
3. He directs them to go carry
the tidings of it to his disciples (
(1.) The disciples of Christ must first be told the news; not, Go, tell the chief priests and the Pharisees, that they may be confounded; but, Tell the disciples, that they may be comforted. God anticipates the joy of his friends more than the shame of his enemies, though the perfection of both is reserved for hereafter. Tell his disciples; it may be they will believe your report, however tell them, [1.] That they may encourage themselves under their present sorrows and dispersions. It was a dismal time with them, between grief and fear; what a cordial would this be to them now, to hear, their Master is risen! [2.] That they may enquire further into it themselves. This alarm was sent them, to awaken them from that strange stupidity which had seized them, and to raise their expectations. This was to set them on seeking him, and to prepare them for his appearance to them. General hints excite to closer searches. They shall now hear of him, but shall very shortly see him. Christ discovers himself gradually.
(2.) The women are sent to tell it
to them, and so are made, as it were, the apostles of the
apostles. This was an honour put upon them, and a recompence
for their constant affectionate adherence to him, at the cross, and
in the grave, and a rebuke to the disciples who forsook him. Still
God chooses the weak things of the world, to confound the mighty,
and puts the treasure, not only into earthen vessels, but
here into the weaker vessels; as the woman, being
deceived by the suggestions of an evil angel, was first in
the transgression (
(3.) They were bid to go quickly
upon this errand. Why, what haste was there? Would not the news
keep cold, and be welcome to them at any time? Yes, but they were
now overwhelmed with grief, and Christ would have this cordial
hastened to them; when Daniel was humbling himself before God for
sin, the angel Gabriel was caused to fly swiftly with a
message of comfort,
(4.) They were directed to appoint the disciples to meet him in Galilee. There were other appearances of Christ to them before that in Galilee, which were sudden and surprising; but he would have one to be solemn and public, and gave them notice of it before. Now this general rendezvous was appointed in Galilee, eighty or a hundred miles from Jerusalem; [1.] In kindness to those of his disciples that remained in Galilee, and did not (perhaps they could not) come up to Jerusalem; into that country therefore he would go, to manifest himself to his friends there. I know thy works, and where thou dwellest. Christ knows where his disciples dwell, and will visit there. Note, The exaltation of Christ doth not make him forget the meaner and poorer sort of his disciples, but even to them that are at a distance from the plenty of the means of grave he will graciously manifest himself. [2.] In consideration of the weakness of his disciples that were now at Jerusalem, who as yet were afraid of the Jews, and durst not appear publicly, and therefore this meeting was adjourned to Galilee. Christ knows our fears, and considers our frame, and made his appointment where there was least danger of disturbance.
Lastly, The angel solemnly affirms
upon his word the truth of what he had related to them; "Lo, I
have told you, you may be assured of it, and depend upon it;
I have told you, who dare not tell a lie." The word
spoken by angels was stedfast,
IV. The women's departure from the
sepulchre, to bring notice to the disciples,
1. What frame and temper of spirit they
were in; They departed with fear and great joy; a strange
mixture, fear and joy at the same time, in the same soul. To hear
that Christ was risen, was matter of joy; but to be led into his
grave, and to see an angel, and talk with him about it, could not
but cause fear. It was good news, but they were afraid that
it was too good to be true. But observe, it is said of their
joy, I was great joy; it is not said so of their
fear. Note, (1.) Holy fear has joy attending it. They that serve
the Lord with reverence, serve him with gladness.
(2.) Spiritual joy is mixed with trembling,
2. What haste they made; They did run. The fear and joy together quickened their pace, and added wings to their motion; the angel bid them go quickly, and they ran. Those that are sent on God's errand must not loiter, or lose time; where the heart is enlarged with the glad tidings of the gospel, the feet will run the way of God's commandments.
3. What errand they went upon; They ran, to bring his disciples word. Not doubting but it would be joyful news to them, they ran, to comfort them with the same comforts wherewith they themselves were comforted of God. Note, The disciples of Christ should be forward to communicate to each other their experiences of sweet communion with heaven; should tell others what God has done for their souls, and spoken to them. Joy in Christ Jesus, like the ointment of the right hand, will betray itself, and fill all places within the lines of its communication with its odours. When Samson found honey, he brought it to his parents.
V. Christ's appearing to the women, to
confirm the testimony of the angel,
Here is, 1. Christ's surprising appearance
to the women; As they went to tell his disciples, behold, Jesus
met them. Note, 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, or ever they were aware,
2. The salutation wherewith he accosted
them; All hail—chairete. We use the old
English form of salutation, wishing all health to
those we meet; for so All hail signifies, and is expressive
of the Greek form of salutation here used, answering to that of the
Hebrew, Peace be unto you. And it bespeaks, (1.) The
good-will of Christ to us and our happiness, even since he entered
upon his state of exaltation. Though he is advanced, he wishes us
as well as ever, and is as much concerned for our comfort. (2.) The
freedom and holy familiarity which he used in his fellowship with
his disciples; for he called them friends. But the Greek
word signifies, Rejoice ye. They were affected both with
fear and joy; what he said to them tended to
encourage their joy (
3. The affectionate respect they paid him;
They came, and held him by the feet, and worshipped him.
Thus they expressed, (1.) The reverence and honour
they had for him; they threw themselves at his feet, put
themselves into a posture of adoration, and worshipped him
with humility and godly fear, as the Son of God, and now exalted.
(2.) The love and affection they had to him;
they held him, and would not let him go,
4. The encouraging words Christ said to
them,
(1.) How he rebukes their fear; Be not afraid. They must not fear being imposed upon by these repeated notices of his resurrection, nor fear any hurt from the appearance of one from the dead; for the news, though strange, was both true and good. Note, Christ arose from the dead, to silence his people's fears, and there is enough in that to silence them.
(2.) How he repeats their message; "Go,
tell my brethren, that they must prepare for a journey into
Galilee, and there they shall see me." If there be any
communion between our souls and Christ, it is he that appoints
the meeting, and he will observe the appointment. Jerusalem had
forfeited the honour of Christ's presence, it was a
tumultuous city, therefore he adjourns the meeting to
Galilee. Come, my beloved, let us go forth,
11 Now when they were going, behold, some of the watch came into the city, and showed unto the chief priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
For the further proof of the resurrection of Christ, we have here the confession of the adversaries that were upon the guard; and there are two things which strengthen this testimony—that they were eye-witnesses, and did themselves see the glory of the resurrection, which none else did—and that they were enemies, set there to oppose and obstruct his resurrection. Now observe here,
I. How this testimony was given in
to the chief priests (
II. How it was baffled and stifled by them.
They called an assembly, and considered what was to be done. For
their own parts, they were resolved not to believe that Jesus was
risen; but their care was, to keep others from believing, and
themselves from being quite ashamed from their disbelief of it.
They had put him to death, and there was no way of standing to what
they had done, but by confronting the evidence of his resurrection.
Thus they who have sold themselves to work wickedness, find that
one sin draws on another, and that they have plunged themselves
into a wretched necessity of adding iniquity to iniquity,
which is part of the curse of Christ's persecutors,
The result of their debate was, that those soldiers must by all means be bribed off, and hired not to tell tales.
1. They put money into their hands; and what wickedness is it which men will not be brought to by the love of money? They gave large money, probably a great deal more than they gave to Judas, unto the soldiers. These chief priests loved their money as well as most people did, and were as loth to part with it; and yet, to carry on a malicious design against the gospel of Christ, they were very prodigal of it; they gave the soldiers, it is likely, as much as they asked, and they knew how to improve their advantages. Here was large money given for the advancing of that which they knew to be a lie, yet many grudge a little money for the advancement of that which they know to be the truth, though they have a promise of being reimbursed in the resurrection of the just. Let us never starve a good cause, when we see a bad one so liberally supported.
2. They put a lie into their mouths
(
But lest the soldiers should object the
penalty they incurred by the Roman law for sleeping upon the
guard, which was very severe (
Well, thus was the plot laid; now what success had it?
[1.] Those that were willing to deceive, took the money, and did as they were taught. They cared as little for Christ and his religion as the chief priests and elders did; and men that have no religion at all, can be very well pleased to see Christianity run down, and lend a hand to it, if need be, to serve a turn. They took the money; that was it they aimed at, and nothing else. Note, Money is a bait for the blackest temptation; mercenary tongues will sell the truth for it.
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 had; they saw the angel descend from heaven, saw the stone rolled away, saw the body of Christ come out of the grave, unless the consternation they felt hindered them; and yet they were so far from being convinced by it themselves, that they were hired to belie him, and to hinder others from believing in him. Note, The most sensible evidence will not convince men, without the concurring operation of the Holy Spirit.
[2.] Those that were willing to be deceived, not only credited, but propagated, the story; This saying is commonly reported among the Jews until this day. The sham took well enough, and answered the end. The Jews, who persisted in their infidelity, when they were pressed with the argument of Christ's resurrection, had this still ready to reply, His disciples came, and stole him away. To this purport was the solemn narrative, which (as Justin Martyr relates in his dialogue with Typho the Jew) the great sanhedrim sent to all the Jews of the dispersion concerning this affair, exciting them to a vigorous resistance of Christianity—that, when they had crucified, and buried him, the disciples came by night, and stole him out of the sepulchre, designing thereby not only to overthrow the truth of Christ's resurrection, but to render his disciples odious to the world, as the greatest villains in nature. When once a lie is raised, none knows how far it will spread, nor how long it will last, nor what mischief it will do. Some give another sense of this passage, This saying is commonly reported, that is, "Notwithstanding the artifice of the chief priests, thus to impose upon the people, the collusion that was between them and the soldiers, and the money that was given to support the cheat, were commonly reported and whispered among the Jews;" for one way or other truth will out.
16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
This evangelist passes over several other appearances of Christ, recorded by Luke and John, and hastens to this, which was of all other the most solemn, as being promised and appointed again and again before his death, and after his resurrection. Observe,
I. How the disciples attended his
appearance, according to the appointment (
1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ's commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee.
2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for God loves the gates of Zion, and so must we. The place was a mountain in Galilee, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world.
II. How they were affected with the
appearance of Christ to them,
1. That they worshipped him; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to worship him.
2. But some doubted, some of those that were then present. Note, Even among those that worship there are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan—they hung in suspense, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples doubted before they believed; so that they cannot be said to be credulous, and willing to be imposed upon; for they first questioned, and proved all things, and then held fast that which was true, and which they found to be so.
III. What Jesus Christ said to them
(
In opening this great charter, we may observe two things.
1. The commission which our Lord Jesus
received himself from the Father. Being about to authorize
his apostles, if any ask by what authority he doeth it, and who
gave him that authority, here he tells us, All power is given
unto me in heaven and in earth; a very great word, and which
none but he could say. Hereby he asserts his universal dominion as
Mediator, which is the great foundation of the Christian religion.
He has all power. Observe, (1.) Whence he hath this
power. He did not assume it, or usurp it, but it was given
him, he was legally entitled to it, and invested in it, by a grant
from him who is the Fountain of all being, and consequently of all
power. God set him King (
2. The commission he gives to those whom he
sent forth; Go ye therefore. This commission is given, (1.)
To the apostles primarily, the chief ministers of state in
Christ's kingdom, the architects that laid the foundation of the
church. Now those that had followed Christ in the regeneration,
were set on thrones (
[1.] How far his commission is extended; to all nations. Go, and disciples all nations. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best diffuse the light of the gospel. Now this plainly signifies it to be the will of Christ, First, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to all nations. Secondly, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a common salvation; whoever will, let him come, and take the benefit of the act of indemnity; for there is no difference of Jew or Greek in Christ Jesus. Thirdly, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ's kingdoms, and their kings the church's nursing-fathers.
[2.] What is the principal intention of this commission; to disciple all nations. Matheteusate—"Admit them disciples; do your utmost to make the nations Christian nations;" not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets" (though they had reason enough to expect it for their wickedness), "but go, and disciple them." Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy.
[3.] Their instructions for executing this commission.
First, They must admit
disciples by the sacred rite of baptism; "Go into all
nations, preach the gospel to them, work miracles among them, and
persuade them to come in themselves, and bring their children with
them, into the church of Christ, and then admit them and theirs
into the church, by washing them with water;" either dipping them
in the water, or pouring or sprinkling water upon them, which seems
the more proper, because the thing is most frequently expressed so,
as
Secondly, This baptism must be
administered in the name of the Father, and of the Son, and of
the Holy Ghost. That is, 1. By authority from heaven,
and not of man; for his ministers act by authority from the
three persons in the Godhead, who all concur, as to our
creation, so to our redemption; they have their
commission under the great seal of heaven, which puts an honour
upon the ordinance, though to a carnal eye, like him that
instituted it, it has no form or comeliness. 2. Calling
upon the name of the Father, Son, and Holy Ghost. Every thing
is sanctified by prayer, and particularly the waters of baptism.
The prayer of faith obtains the presence of God with the ordinance,
which is its lustre and beauty, its life and efficacy. But, 3. It
is into the name (eis to onoma) of Father,
Son, and Holy Ghost; this was intended as the summary of
the first principles of the Christian religion, and of the new
covenant, and according to it the ancient creeds were drawn up. By
our being baptized, we solemnly profess, (1.) Our assent to
the scripture-revelation concerning God, the Father, Son, and
Holy Ghost. We confess our belief that there is a God, that
there is but one God, that in the Godhead there is a
Father that begets, a Son that is
begotten, and a Holy Spirit of both. We are baptized,
not into the names, but into the name, of Father,
Son, and Spirit, which plainly intimates that these three are
one, and their name one. The distinct mentioning of the
three persons in the Trinity, both in the Christian
baptism here, and in the Christian blessing (
Thirdly, Those that are thus
baptized, and enrolled among the disciples of Christ, must be
taught (
1. The duty of disciples, of all baptized Christians; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath discipled us, he hath not done with us; he enlist soldiers that he may train them up for his service.
All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a law of faith, and we are said to be under the law to Christ; we are by baptism bound, and must obey. (2.) To observe what Christ has commanded. Due obedience to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not good heed: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe all things, that he has commanded, without exception; all the moral duties, and all the instituted ordinances. Our obedience to the laws of Christ is not sincere, if it be not universal; we must stand complete in his whole will. (4.) To confine themselves to the commands of Christ, and as not to diminish from them, so not to add to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for therefore we were entered into his school.
2. The duty of the apostles of Christ, and
his ministers; and that is, to beach the commands of Christ,
to expound them to his disciples, to press upon them the necessity
of obedience, and to assist them in applying the general commands
of Christ to particular cases. They must teach them, not
their own inventions, but the institutions of Christ; to them they
must religiously adhere, and in the knowledge of them
Christians must be trained up. A standing ministry is
hereby settled in the church, for the edifying of the
body of Christ, till we all come to the perfect man,
3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their observation of it. "Take notice of this; it is what you may assure yourselves of and venture upon." Observe,
(1.) The favour promised them; I am with
you. Not, I will be with you, but I am—ego
eimi. As God sent Moses, so Christ sent his apostles, by
this name, I am; for he is God, to whom past, present, and
to come, are the same. See
(2.) The continuance of the favour, always, even unto the end of the world.
[1.] They shall have his constant
presence; Always, pasas tas hemeras—all
days, every day. "I will be with you on sabbath days and week
days, fair days and foul days, winter days and summer days." 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,
that day, that hour, they were undone. Since his resurrection he
had appeared to them now and then, once a week it may be,
and scarcely that. But he assures them that they shall have his
spiritual presence continued to them without intermission. Wherever
we are the word of Christ is nigh us, even in our mouth, and
the Spirit of Christ nigh us, even in our hearts. The God
of Israel, the Saviour, is sometimes a God that
hideth himself (
[2.] They shall have his perpetual presence, even to the end of the world. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be kept up, and the presence of Christ continued with his ministers. I am with you to the end of the world, not with your persons, they died quickly, but, First, With you and your writings. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. Secondly, With you and your successors; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus baptize and thus teach. When the end of the world is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, I will never leave thee, nor forsake thee.
Two solemn farewells we find our Lord Jesus
giving to his church, and his parting word at both of them is very
encouraging; one was here, when he closed up his personal converse
with them, and then his parting word was, "Lo, I am with you
always; I leave you, and yet still I am with you;" the other
was, when he closed up the canon of the scripture by the pen of his
beloved disciple, and then his parting word was, "Surely, I come
quickly. I leave you for awhile, but I will be with you again
shortly,"
There is one word more remaining, which must not be overlooked, and that is Amen; which is not a cipher, intended only for a concluding word, like finis at the end of a book, but it has its significancy. 1. It bespeaks Christ's confirmation of this promise, Lo, I am with you. It is his Amen, in whom all the promises are Yea and Amen, "Verily I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it." Or, 2. It bespeaks the church's concurrence with it, in their desire, and prayer, and expectation. It is the evangelist's Amen—So be it, blessed Lord. Our Amen to Christ's promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this always, even to the end of the world? Let us heartily say Amen to it; believe that it shall be so, and pray that it may be so: Lord, Remember this word unto thy servants, upon which thou hast caused us to hope.
AN
We have
heard the evidence given in by the first witness to the doctrine
and miracles of our Lord Jesus; and now here is another witness
produced, who calls for our attention. The second living
creature saith, Come, and see,
I. Concerning this witness. His name
is Mark. Marcus was a Roman name, and a very common one, and
yet we have no reason to think, but that he was by birth a Jew; but
as Saul, when he went among the nations, took the Roman name of
Paul, so he of Mark, his Jewish name perhaps being
Mardocai; so Grotius. We read of John whose surname was
Mark, sister's son to Barnabas, whom Paul was displeased
with (
II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.
Mark's narrative does not take rise so early as
those of Matthew and Luke do, from the birth of our Saviour, but
from John's baptism, from which he soon passes to Christ's public
ministry. Accordingly, in this chapter, we have, I. The office of
John Baptist illustrated by the prophecy of him (
1 The beginning of the gospel of Jesus Christ, the Son of God; 2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. 5 And there went out unto him all the land of Judæa, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
We may observe here,
I. What the New Testament is—the
divine testament, to which we adhere above all that
is human; the new testament, which we advance above
that which was old. It is the gospel of Jesus Christ the Son of
God,
II. What the reference of the New
Testament is to the Old, and its coherence with it. The
gospel of Jesus Christ begins, and so we shall find it
goes on, just as it is written in the prophets
(
Quotations are here borrowed from two prophecies—that of Isaiah, which was the longest, and that of Malachi, which was the latest (and there were above three hundred years between them), both of whom spoke to the same purport concerning the beginning of the gospel of Jesus Christ, in the ministry of John.
1. Malachi, in whom we had the
Old-Testament farewell, spoke very plainly (
2. Isaiah, the most evangelical of all the
prophets, begins the evangelical part of his prophecy with
this, which points to the beginning of the gospel of Christ
(
III. What the beginning of the New
Testament was. The gospel began in John Baptist; for the law and
the prophets were, until John, the only divine revelation, but
then the kingdom of God began to be preached,
1. In John's way of living there was
the beginning of a gospel spirit; for it bespoke great
self-denial, mortification of the flesh, a holy contempt of the
world, and nonconformity to it, which may truly be called the
beginning of the gospel of Christ in any soul,
2. In John's preaching and
baptizing there was the beginning of the gospel
doctrines and ordinances, and the first fruits of them. (1.) He
preached the remission of sins, which is the great gospel
privilege; showed people their need of it, that they were
undone without it, and that it might be obtained. (2.) He
preached repentance, in order to it; he told people that
there must be a renovation of their hearts and a reformation of
their lives, that they must forsake their sins and turn to God, and
upon those terms and no other, their sins should be forgiven.
Repentance for the remission of sins, was what the apostles
were commissioned to preach to all nations,
3. In the success of John's preaching, and
the disciples he admitted by baptism, there was the beginning of
a gospel church. He baptized in the wilderness, and
declined going into the cities; but there went out unto him all
the land of Judea, and they of Jerusalem, inhabitants both of
city and country, families of them, and were all baptized of
him. They entered themselves his disciples, and bound
themselves to his discipline; in token of which, they confessed
their sins; he admitted them his disciples, in token of which,
he baptized them. Here were the stamina of the gospel
church, the dew of its youth from the womb of the
morning,
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: 11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. 12 And immediately the Spirit driveth him into the wilderness. 13 And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
We have here a brief account of Christ's
baptism and temptation, which were largely related
I. His baptism, which was his first public appearance, after he had long lived obscurely in Nazareth. O how much hidden worth is there, which in this world is either lost in the dust of contempt and cannot be known, or wrapped up in the veil of humility and will not be known! But sooner or later it shall be known, as Christ's was.
1. See how humbly he owned
God, by coming to be baptized of John; and thus it became
him to fulfil all righteousness. Thus he took upon him the
likeness of sinful flesh, that, though he was perfectly pure
and unspotted, yet he was washed as if he had been
polluted; and thus for our sakes he sanctified himself,
that we also might be sanctified, and be baptized with him,
2. See how honourably God owned him,
when he submitted to John's baptism. Those who justify
God, and they are said to do, who were baptized with
the baptism of John, he will glorify,
(1.) He saw the heavens opened; thus he was owned to be the Lord from heaven, and had a glimpse of the glory and joy that were set before him, and secured to him, as the recompence of his undertaking. Matthew saith, The heavens were opened to him. Mark saith, He saw them opened. Many have the heavens opened to receive them, but they do not see it; Christ had not only a clear foresight of his sufferings, but of his glory too.
(2.) He saw the Spirit like a dove descending upon him. Note, Then we may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us is the surest evidence of his good will towards us, and his preparations for us. Justin Martyr says, that when Christ was baptized, a fire was kindled in Jordan: and it is an ancient tradition, that a great light shone round the place; for the Spirit brings both light and heat.
(3.) He heard a voice which was intended for his encouragement to proceed in his undertaking, and therefore it is here expressed as directed to him, Thou art my beloved Son. God lets him know, [1.] That he loved him never the less for that low and mean estate to which he had now humbled himself; "Though thus emptied and made of no reputation, yet he is my beloved Son still." [2.] That he loved him much the more for that glorious and kind undertaking in which he had now engaged himself. God is well pleased in him, as referee of all matters in controversy between him and man; and so well pleased in him, as to be well pleased with us in him.
II. His temptation. The good
Spirit that descended upon him, led him into the
wilderness,
1. The evil spirits were busy with him; he was tempted of Satan; not by any inward injections (the prince of this world had nothing in him to fasten upon), but by outward solicitations. Solicitude often gives advantages to the tempter, therefore two are better than one. Christ himself was tempted, not only to teach us, that it is no sin to be tempted, but to direct us whither to go for succour when we are tempted, even to him that suffered, being tempted; that he might experimentally sympathize with us when we are tempted.
2. The good spirits were busy about him; the angels ministered to him, supplied him with what he needed, and dutifully attended him. Note, The ministration of the good angels about us, is matter of great comfort in reference to the malicious designs of the evil angels against us; but much more doth it befriend us, to have the indwelling of the spirit in our hearts, which they that have, are so born of God, that, as far as they are so, the evil one toucheth them not, much less shall be triumph over them.
14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. 16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. 21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
Here is, I. A general account of Christ's
preaching in Galilee. John gives an account of his preaching in
Judea, before this (
1. When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.
2. What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it.
Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence." Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time.
(2.) The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it—repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith.
II. Christ appearing as a teacher, here is
next his calling of disciples,
III. Here is a particular account of his
preaching in Capernaum, one of the cities of Galilee; for
though John Baptist chose to preach in a wilderness, and did
well, and did good, yet it doth not therefore follow,
that Jesus must do so too; the inclinations and opportunities of
ministers may very much differ, and yet both be in the way of
their duty, and both useful. Observe, 1. When Christ came
into Capernaum, he straightway applied himself to his
work there, and took the first opportunity of preaching the
gospel. Those will think themselves concerned not to lose
time, who consider what a deal of work they have to do, and
what a little time to do it in. 2. Christ religiously observed the
sabbath day, though not by tying himself up to the tradition of the
elders, in all the niceties of the sabbath-rest, yet (which
was far better) by applying himself to, and abounding in, the
sabbath-work, in order to which the sabbath-rest was
instituted. 3. Sabbaths are to be sanctified in religious
assemblies, if we have opportunity; it is a holy day,
and must be honoured with a holy convocation; this was the
good old way,
23 And there was in their synagogue a man with an unclean spirit; and he cried out, 24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. 28 And immediately his fame spread abroad throughout all the region round about Galilee.
As soon as Christ began to preach, he began to work miracles for the confirmation of his doctrine; and they were such as intimated the design and tendency of his doctrine, which were to conquer Satan, and cure sick souls.
In these verses, we have,
I. Christ's casting the devil out of
a man that was possessed, in the synagogue at Capernaum. This
passage was not related in Matthew, but is afterward in
1. The rage which the unclean spirit
expressed at Christ; He cried out, as one in an agony, at
the presence of Christ, and afraid of being dislodged; thus the
devils believe and tremble, have a horror of Christ, but no
hope in him, nor reverence for him. We are told what he said,
2. The victory which Jesus Christ obtained
over the unclean spirit; for this purpose was the Son of God
manifested, that he might destroy the works of the devil, and
so he makes it to appear; nor will he be turned back from
prosecuting this war, either by his flatteries or by his menaces.
It is in vain for Satan to beg and pray, Let us alone; his
power must be broken, and the poor man must be relieved; and
therefore, (1.) Jesus commands. As he taught, so he healed,
with authority. Jesus rebuked him; he chid him and
threatened him, imposed silence upon him; Hold thy peace;
phimotheti—be muzzled. Christ has a muzzle
for that unclean spirit when he fawns as well as when he
barks; such acknowledgments of him as this was, Christ
disdains, so far is he from accepting them. Some
confess Christ to be the holy One of God, that under the
cloak of that profession they may carry on malicious mischievous
designs; but their confession is doubly an abomination to the Lord
Jesus, as it sues in his name for a license to sin, and shall
therefore be put to silence and shame. But this is not all, he must
not only hold his peace, but he must come out of the
man; this was it he dreaded—his being restrained from doing
further mischief. But, (2.) The unclean spirit yields, for
there is no remedy (
II. The impression which this miracle made
upon the minds of the people,
1. It astonished them that saw it; They were all amazed. It was evident, beyond contradiction, that the man was possessed—witness the tearing of him, and the loud voice with which the spirit cried; it was evident that he was forced out by the authority of Christ; this was surprising to them, and put them upon considering with themselves, and enquiring of one another, "What is this new doctrine? For it must certainly be of God, which is thus confirmed. He hath certainly an authority to command us, who hath ability to command even the unclean spirits, and they cannot resist him, but are forced to obey him." The Jewish exorcists pretended by charm or invocation to drive away evil spirits; but this was quite another thing, with authority he commands them. Surely it is our interest to make him our Friend, who has the control of infernal spirits.
2. It raised his reputation among all that heard it; Immediately his fame spread abroad into the whole adjacent region of Galilee, which was a third part of the land of Canaan. The story was presently got into every one's mouth, and people wrote it to their friends all the country over, together with the remark made upon it, What new doctrine is this? So that it was universally concluded, that he was a Teacher come from God, and under that character he shone more bright than if he had appeared in all the external pomp and power which the Jews expected their Messiah to appear in; and thus he prepared his own way, now that John, who was his harbinger, was clapped up; and the fame of this miracle spread the further, because as yet the Pharisees, who envied his fame, and laboured to eclipse it, had not advanced their blasphemous suggestion, that he cast out devils by compact with the prince of the devils.
29 And forthwith, when they were come out of the
synagogue, they entered into the house of Simon and Andrew, with
James and
In these verses, we have,
I. A particular account of one miracle that Christ wrought, in the cure of Peter's wife's mother, who was ill of a fever. This passage we had before, in Matthew. Observe,
1. When Christ had done that which spread his fame throughout all parts, he did not then sit still, as some think that they may lie in bed when their name is up. No, he continued to do good, for that was it he aimed at, and not his own honour. Nay, those who are in reputation, had need be busy and careful to keep it up.
2. When he came out of the synagogue, where he had taught and healed with a divine authority, yet he conversed familiarly with the poor fishermen that attended him, and did not think it below him. Let the same mind, the same lowly mind, be in us, that was in him.
3. He went into Peter's house, probably invited thither to such entertainment as a poor fisherman could give him, and he accepted of it. The apostles left all for Christ; so far as that what they had should not hinder them from him, yet not so, but that they might use it for him.
4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes to do good, and will be sure to pay richly for his entertainment. Observe, How complete the cure was; when the fever left her, it did not, as usual, leave her weak, but the same hand that healed her, strengthened her, so that she was able to minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are his for his sake.
II. A general account of many cures he wrought—diseases healed, devils expelled. It was on the evening of the sabbath, when the sun did set, or was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Though he proved it lawful to heal on the sabbath days, yet, if any stumbled at it, they were welcome at another time. Now observe,
1. How numerous the patients were; All the city was gathered at the door, as beggars for a dole. That one cure in the synagogue occasioned this crowding after him. Others speeding well with Christ should quicken us in our enquiries after him. Now the Sun of righteousness rises with healing under his wings; to him shall the gathering of the people be. Observe, How Christ was flocked after in a private house, as well as in the synagogue; wherever he is, there let his servants, his patients, be. And in the evening of the sabbath, when the public worship is over, we must continue our attendance upon Jesus Christ; he healed, as Paul preached, publicly, and from house to house.
2. How powerful the Physician was;
he healed all that were brought to him, though ever so many.
Nor was it some one particular disease, that Christ set up for the
cure of, but he healed those that were sick of divers
diseases, for his word was a panpharmacon—a salve for every
sore. And that miracle particularly which he wrought in the
synagogue, he repeated in the house at night; for he cast
out many devils, and suffered not the devils to speak,
for he made them know who he was, and that silenced them.
Or, He suffered them not to say that they knew him (so it
may be read); he would not permit any more of them to say, as they
did (
III. His retirement to his
private devotion (
1. The time when Christ prayed. (1.) It was in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This morning was the morning of the first day of the week, which afterward he sanctified, and made remarkable, by another sort of rising early. (2.) It was early, a great while before day. When others were asleep in their beds, he was praying, as a genuine Son of David, who seeks God early, and directs his prayer in the morning; nay, and at midnight will rise to give thanks. It has been said, The morning is a friend to the Muses—Aurora Musis amica; and it is no less so to the Graces. When our spirits are most fresh and lively, then we should take time for devout exercises. He that is the first and best, ought to have the first and best.
2. The place where he prayed; He departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule, When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be alone with God; must retire into solitude, there to converse with God, and keep up communion with him.
IV. His return to his public
work. The disciples thought they were up early, but found
their Master was up before them, and they enquired which way
he went, followed him to his solitary place, and
there found him at prayer,
40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. 42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him away; 44 And saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.
We have here the story of Christ's
cleansing a leper, which we had before,
1. How to apply ourselves to Christ;
come as this leper did, (1.) With great humility; this leper
came beseeching him, and kneeling down to him (
2. What to expect from Christ; that
according to our faith it shall be to us. His address is not in the
form of prayer, yet Christ answered it as a request. Note,
Affectionate professions of faith in Christ, and resignations to
him, are the most prevailing petitions for mercy from him, and
shall speed accordingly. (1.) Christ was moved with
compassion. This is added here, in Mark, to show that Christ's
power is employed by his pity for the relief of poor souls; that
his reasons are fetched from within himself, and we have nothing in
us to recommend us to his favour, but our misery makes us
the objects of his mercy. And what he does for us he does
with all possible tenderness. (2.) He put forth his hand, and
touched him. He exerted his power, and directed it to
this creature. In healing souls, Christ toucheth
them,
3. What to do when we have received
mercy from Christ. We must with his favours receive his
commands. When Christ had cured him, he strictly charged
him; the word here is very significant,
embrimesamenos—graviter interminatus—prohibiting
with threats. I am apt to think that this refers not to the
directions he gave him to conceal it (
In this chapter, we have, I. Christ's healing a
man that was sick of a palsy,
1 And again he entered into Capernaum after some days; and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this man thus speak blasphemies? who can forgive sins but God only? 8 And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? 10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
Christ, having been for some time preaching about in the country, here returns to Capernaum his head-quarters, and makes his appearance there, in hopes that by this time the talk and crowd would be somewhat abated. Now observe,
I. The great resort there was to him. Though he was in the house, wither Peter's house, or some lodgings of his own which he had taken, yet people came to him as soon as it was noised that he was in town; they did not stay till he appeared in the synagogue, which they might be sure he would do on the sabbath day, but straightway many were gathered together to him. Where the king is, there is the court; where Shiloh is, there shall the gathering of the people be. In improving opportunities for our souls, we must take care not to lose time. One invited another (Come, let us go see Jesus), so that his house could not contain his visitants. There was no room to receive them, they were so numerous, no not so much as about the door. A blessed sight, to see people thus flying like a cloud to Christ's house, though it was but a poor one, and as the doves to their windows!
II. The good entertainment Christ gave
them, the best his house would afford, and better than any other
could; he preached the word unto them,
III. The presenting of a poor cripple to
him, to be helped by him. The patient was one sick of the
palsy, it should seem not as that,
IV. The kind word Christ said to this poor
patient; He saw their faith; perhaps not so much his, for
his distemper hindered him from the exercise of faith, but
theirs that brought him. In curing the centurion's servant,
Christ took notice of it as an instance of his faith, that
he did not bring him to Christ, but believed he could cure him at a
distance; here he commended their faith, because they did
bring their friend through so much difficulty. Note, True faith and
strong faith may work variously, conquering sometimes the
objections of reason, sometimes those of sense; but, however
manifested, it shall be accepted and approved by Jesus Christ.
Christ said, Son, thy sins be forgiven thee. The
compellation is very tender-Son; intimating a
fatherly care of him and concern for him. Christ owns
true believers as his sons: a son, and yet sick of the
palsy. Herein God deals with you as with sons. The
cordial is very rich; Thy sins are forgiven thee.
Note, 1. Sin is the procuring cause of all our pains and
sicknesses. The word of Christ was to take his thoughts off from
the disease, which was the effect, and to lead them to the sin, the
cause, that he might be more concerned about that, to get that
pardoned. 2. God doth then graciously take away the sting
and malignity of sickness, when he forgives sin; recovery from
sickness is then a mercy indeed, when way is made for it by
the pardon of sin. See
V. The cavil of the scribes at that which
Christ said, and a demonstration of the unreasonableness of their
cavil. They were expositors of the law, and their doctrine was
true—that it is blasphemy for any creature to undertake the
pardon of sin, and that it is God's prerogative,
VI. The cure of the sick man, and the
impression it made upon the people,
13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. 15 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? 17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
Here is,
I. Christ preaching by the sea-side
(
II. His calling Levi; the same with Matthew, who had a place in the custom-house at Capernaum, from which he was denominated a publican; his place fixed him by the water-side, and thither Christ went to meet with him, and to give him an effectual call. This Levi is here said to be the son of Alpheus or Cleophas, husband to that Mary who was sister or near kinswoman to the virgin Mary and if so, he was own brother to James the less, and Jude, and Simon the Canaanite, so that there were four brothers of them apostles, It is probable that Matthew was but a loose extravagant young man, or else, being a Jew, he would never have been a publican. However, Christ called him to follow him. Paul, though a Pharisee, had been one of the chief of sinners, and yet was called to be an apostle. With God, through Christ, there is mercy to pardon the greatest sins, and grace to sanctify the greatest sinners. Matthew, that had been a publican, became an evangelist, the first that put pen to paper, and the fullest in writing the life of Christ. Great sin and scandal before conversion, are no bar to great gifts, graces, and advancements, after; nay, God may be the more glorified. Christ prevented him with this call; in bodily cures, ordinarily, he was sought unto, but in these spiritual cures, he was found of them that sought him not. For this is the great evil and peril of the disease of sin, that those who are under it, desire not to be made whole.
III. His familiar converse with
publicans and sinners,
IV. The offence which the scribes
and Pharisees took at this,
V. Christ's justification of himself in it,
18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. 23 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 25 And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the Son of man is Lord also of the sabbath.
Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do according to his will he will justify them, and bear them out.
I. He justifies them in their not
fasting, which was turned to their reproach by the Pharisees.
Why do the Pharisees and the disciples of John fast? They used
to fast, the Pharisees fasted twice in the week
(
Two things Christ pleads in excuse of his disciples not fasting.
1. That these were easy days with
them, and fasting was not so seasonable now as it would be
hereafter,
2. That these were early days with
them, and they were not so able for the severe exercises of
religion as hereafter they would be. The Pharisees had long
accustomed themselves to such austerities; and John Baptist himself
came neither eating nor drinking. His disciples from the first
inured themselves to hardships, and thus found it easier to bear
strict and frequent fasting, but it was not so with Christ's
disciples; their Master came eating and drinking, and had
not bred them up to the difficult services of religion as yet, for
it was all in good time. To put them upon such frequent fasting at
first, would be a discouragement to them, and perhaps drive them
off from following Christ; it would be of as ill consequence as
putting new wine into old casks, or sewing new cloth
to that which is worn thin and threadbare,
II. He justifies them in plucking the ears of corn on the sabbath day, which, I will warrant you, a disciples of the Pharisees would not dare to have done; for it was contrary to an express tradition of their elders. In this instance, as in that before, they reflect upon the discipline of Christ's school, as if it were not so strict as that of theirs: so common it is for those who deny the power of godliness, to be jealous for the form, and censorious of those who affect not their form.
Observe, 1. What a poor breakfast Christ's
disciples had on a sabbath-day morning, when they were going to
church (
2. How even this was grudged them by
the Pharisees, upon supposition that it was not lawful to pluck
the ears of corn on the sabbath day, that that was as much a
servile work as reaping (
3. How Christ defended them in what they did.
(1.) By example. They had a good precedent
for it in David's eating the show-bread, when he was hungry,
and there was no other bread to be had (
(2.) By argument. To reconcile them to the disciples' plucking the ears of corn, let them consider,
[1.] Whom the sabbath was made for
(
[2.] Whom the sabbath was made by
(
In this chapter, we have, I. Christ's healing a
man that had a withered hand, on the sabbath day, and the
combination of his enemies against him for it,
1 And he entered again into the synagogue; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judæa, 8 And from Jerusalem, and from Idumæa, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known.
Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did.
I. When he entered again into the
synagogue, he improved the opportunity he had there, of doing
good, and having, no doubt, preached a sermon there, he wrought a
miracle for the confirmation of it, or at least for the
confirmation of this truth—that it is lawful to do good on the
sabbath day. We had the narrative,
1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves.
2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking.
3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence.
(1.) He laboured to convince their
judgment. He bade the man stand forth (
(2.) When they rebelled against the light,
he lamented their stubbornness (
4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory.
5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did.
II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here,
1. How he was followed into his retirement.
When some had such an enmity to him, that they drove him out of
their country, others had such a value for him, that they followed
him wherever he went; and the enmity of their leaders to Christ did
not cool their respect to him. Great multitudes followed him
from all parts of the nation; as far north, as from Galilee;
as far south, as from Judea and Jerusalem; nay, and from Idumea; as
far east, as from beyond Jordan; and west, as from about Tyre and
Sidon,
2. What abundance of good he did in his
retirement. He did not withdraw to be idle, nor did he send back
those who rudely crowded after him when he withdrew, but took it
kindly, and gave them what they came for; for he never said to any
that sought him diligently, Seek ye me in vain. (1.)
Diseases were effectually cured; He healed many; divers
sorts of patients, ill of divers sorts of diseases; though
numerous, though various, he healed them. (2.) Devils
were effectually conquered; those whom unclean spirits had
got possession of, when they saw him, trembled at his
presence, and they also fell down before him, not to
supplicate his favour, but to deprecate his wrath, and by their own
terrors were compelled to own that he was the Son of God,
13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sicknesses, and to cast out devils: 16 And Simon he surnamed Peter; 17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphæus, and Thaddæus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him: and they went into a house. 20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.
In these verses, we have,
I. The choice Christ made of the twelve apostles to be his constant followers and attendants, and to be sent abroad as there was occasion, to preach the gospel. Observe,
1. The introduction to this call or promotion of disciples; He goes up into a mountain, and his errand thither was to pray. Ministers must be set apart with solemn prayer for the pouring out of the Spirit upon them; though Christ had authority to confer the gifts of the Holy Ghost, yet, to set us an example, he prayed for them.
2. The rule he went by in his choice, and that was his own good pleasure; He called unto him whom he would. Not such as we should have thought fittest to be called, looking upon the countenance, and the height of the stature; but such as he thought fit to call, and determined to make fit for the service to which he called them: even so, blessed Jesus, because it seemed good in thine eyes. Christ calls whom he will; for he is a free Agent, and his grace is his own.
3. The efficacy of the call; He called
them to separate themselves from the crowd, and stand by him,
and they came unto him. Christ calls those who were given
him (
4. The end and intention of this call; He ordained them (probably by the imposition of hands, which was a ceremony used among the Jews), that they should be with him constantly, to be witnesses of his doctrine, manner of life, and patience, that they might fully know it, and be able to give an account of it; and especially that they might attest the truth of his miracles; they must be with him to receive instructions from him, that they might be qualified to give instructions to others. It would require time to fit them for that which he designed them for; for they must be sent forth to preach; not to preach till they were sent, and not to be sent till by a long and intimate acquaintance with Christ they were fitted. Note, Christ's ministers must be much with him.
5. The power he gave them to work miracles; and hereby he put a very great honour upon them, beyond that of the great men of the earth. He ordained them to heal sicknesses and to cast out devils. This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it: they have a rule in the law, Deputatus non potest deputare—He that is only deputed himself, cannot depute another; but our Lord Jesus had life in himself, and the Spirit without measure; for he could give this power even to the weak and foolish things of the world.
6. Their number and names; He ordained
twelve, according to the number of the twelve tribes of Israel.
They are here named not just in the same order as they were in
Matthew, nor by couples, as they were there; but as there, so here,
Peter is put first and Judas last. Here Matthew is put before
Thomas, probably being called in that order; but in that catalogue
which Matthew himself drew up, he puts himself after Thomas; so far
was he from insisting upon the precedency of his consecration. But
that which Mark only takes notice of in this list of the apostles,
is, that Christ called James and John Boanerges, which is,
The sons of thunder; perhaps they were remarkable for a loud
commanding voice, they were thundering preachers; or, rather, it
denotes the zeal and fervency of their spirits, which would make
them active for God above their brethren. These two (saith Dr.
Hammond) were to be special eminent ministers of the gospel, which
is called a voice shaking the earth,
7. Their retirement with their Master, and close adherence to him; They went into a house. Now that this jury was impanelled, they stood together, to hearken to their evidence. They went together into the house, to settle the orders of their infant college; and now, it is likely, the bag was given to Judas, which pleased him, and made him easy.
II. The continual crowds that attended
Christ's motions (
III. The care of his relations concerning
him (
22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: 30 Because they said, He hath an unclean spirit.
I. Here is, The impudent impious brand
which the scribes fastened upon Christ's casting out devils, that
they might evade and invalidate the conviction of it, and have a
poor excuse for not yielding to it. These scribes came down from
Jerusalem,
II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it.
1. Satan is so subtle, that he will
never voluntarily quit his possession; If Satan cast out Satan,
his kingdom is divided against itself, and it cannot
stand,
2. Christ is so wise, that, being
engaged in war with him, he will attack his forces wherever he
meets them, whether in the bodies or souls of people,
III. The awful warning Christ gave them to
take heed how they spoke such dangerous words as these; however
they might make light of them, as only conjectures, and the
language of free-thinking, if they persisted in it, it would
be of fatal consequence to them; it would be found a sin against
the last remedy, and consequently unpardonable; for what
could be imagined possible to bring them to repentance for
their sin in blaspheming Christ, who would set aside such a
strong conviction with such a weak evasion? It is
true, the gospel promiseth, because Christ hath
purchased, forgiveness for the greatest sins and sinners,
31 There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren? 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
Here is, 1. The disrespect which
Christ's kindred, according to the flesh, showed to him,
when he was preaching (and they knew very well that he was then in
his element); they not only stood without, having no desire
to come in, and hear him, but they sent in a message to call him
out to them (
2. The respect which Christ showed
to his spiritual kindred upon this occasion. Now, as at other
times, he put a comparative neglect upon his mother, which
seemed purposely designed to obviate the prevent the extravagant
respect which men in aftertimes would be apt to pay her. Our
respect ought to be guided and governed by Christ's; now the virgin
Mary, or Christ's mother, is not equalled with, but postponed to,
ordinary believers, on whom Christ here puts a superlative
honour. He looked upon those that at about him, and
pronounced those of them that not only heard, but did, the will of
God, to be to him as his brother, and sister, and mother; as
much esteemed, loved, and cared for, as his nearest relations,
In this chapter, we have, I. The parable of the
seed, and the four sorts of ground (
1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some a hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred.
The foregoing chapter began with Christ's
entering into the synagogue (
Here seems to be a new convenience found
out, which had not been used before, though he had before preached
by the sea side (
I. The way of teaching that Christ
used with the multitude (
II. The way of expounding that he
used with his disciples; When he was alone by himself, not
only the twelve, but others that were about him with the
twelve, took the opportunity to ask him the meaning of
the parables,
In particular, we have here,
1. The parable of the sower, as we had it,
2. The exposition of it to the disciples.
Here is a question Christ put to them before he expounded it, which
we had not in Matthew (
Having thus prepared them for it, he gives them the interpretation of the parable of the sower, as we had it before in Matthew. Let us only observe here,
First, That in the great field of
the church, the word of God is dispensed to all promiscuously;
The sower soweth the word (
Secondly, That of the many that hear
the word of the gospel, and read it, and are conversant with it,
there are, comparatively, but few that receive it, so as to bring
forth the fruits of it; here is but one in four, that comes to
good. It is sad to think, how much of the precious seed of the word
of God is lost, and sown in vain; but there is a day coming
when lost sermons must be accounted for. Many that have
heard Christ himself preach in their streets, will hereafter
be bidden to depart from him; those therefore who place all their
religion in hearing, as if that alone would save them, do but
deceive themselves, and build their hope upon the sand,
Thirdly, Many are much affected with
the word for the present, who yet receive no abiding benefit by it.
The motions of soul they have, answerable to what they hear, are
but a mere flash, like the crackling of thorns under a pot. We read
of hypocrites, that they delight to know God's ways
(
Fourthly, The reason why the word doth not leave commanding, abiding, impressions upon the minds of the people, is, because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the word; some are careless forgetful hearers, and these get no good at all by the word; it comes in at one ear, and goes out at the other; others have their convictions overpowered by their corruptions, and they lose the good impressions the word has made upon them, so that they get no abiding good by it.
Fifthly, The devil is very busy
about loose, careless hearers, as the fowls of the air go about the
seed that lies above ground; when the heart, like the
highway, is unploughed, unhumbled, when it lies
common, to be trodden on by every passenger, as theirs that are
great company-keepers, then the devil is like the fowls; he
comes swiftly, and carries away the word ere we are aware. When
therefore these fowls come down upon the sacrifices, we should take
care, as Abram did, to drive them away (
Sixthly, Many that are not openly scandalized, so as to throw off their profession, as they on the stony ground did, yet have the efficacy of it secretly choked and stifled, so that it comes to nothing; they continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell.
Seventhly, Impressions that are not keep, will not be durable, but will wear off in suffering, trying times; like footsteps on the sand of the sea, which are gone the next high tide of persecution; when that iniquity doth abound, the love of many to the ways of God waxeth cold; many that keep their profession in fair days, lose it in a storm; and do as those that go to sea only for pleasure, come back again when the wind arises. It is the ruin of hypocrites, that they have no root; they do not act from a living fixed principle; they do not mind heart-work, and without that religion is nothing; for he is the Christian, that is one inwardly.
Eighthly, Many are hindered from profiting by the word of God, by their abundance of the world. Many a good lesson of humility, charity, self-denial, and heavenly-mindedness, is choked and lost by that prevailing complacency in the world, which they are apt to have, on whom it smiles. Thus many professors, that otherwise might have come to something, prove like Pharaoh's lean kine and thin ears.
Ninthly, Those that are not encumbered with the cares of the world, and the deceitfulness of riches, may yet lose the benefit of their profession by the lusts of other things; this is added here in Mark; by the desires which are about other things (so Dr. Hammond), an inordinate appetite toward those things that are pleasing to sense or to the fancy. Those that have but little of the world, may yet be ruined by an indulgence of the body.
Tenthly, Fruit is the thing that God expects and requires from those that enjoy the gospel: fruit according to the seed; a temper of mind, and a course of life, agreeable to the gospel; Christian graces daily exercised, Christian duties duly performed. This is fruit, and it will abound to our account.
Lastly, No good fruit is to be
expected but from good seed. If the seed be sown on good
ground, if the heart be humble, and holy, and heavenly, there
will be good fruit, and it will abound sometimes even
to a hundred fold, such a crop as Isaac reaped,
21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. 25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
The lessons which our Saviour designs to teach us here by parables and figurative expressions are these:—
I. That those who are good ought to
consider the obligations they are under to do good; that is,
as in the parable before, to bring forth fruit. God expects
a grateful return of his gifts to us, and a useful improvement of
his gifts in us; for (
The reason given for this, is, because
there is nothing hid, which shall not be manifested, which
should not be made manifest (so it might better be read),
II. It concerns those who hear the word of
the gospel, to mark what they hear, and to make a good
use of it, because their weal or woe depends upon
it; what he had said before he saith again, If any man have ears
to hear, let him hear,
1. As we deal with God, God will deal with us, so Dr. Hammond explains these words, "With what measure ye mete, it shall be measured to you. If ye be faithful servants to him, he will be a faithful Master to you: with the upright he will show himself upright."
2. As we improve the talents we are
entrusted with, we shall increase them; if we make use of the
knowledge we have, for the glory of God and the benefit of others,
it shall sensibly grow, as stock in trade doth by being turned;
Unto you that hear, shall more be given; to you that have, it
shall be given,
3. If we do not use, we lose, what we have; From him that hath not, that doeth no good with what he hath, and so hath it in vain, is as if he had it not, shall be taken even that which he hath. Burying a talent is the betraying of a trust, and amounts to a forfeiture; and gifts and graces rust for want of wearing.
III. The good seed of the gospel sown in
the world, and sown in the heart, doth by degrees produce wonderful
effects, but without noise (
1. It will come up; though it seem lost and buried under the clods, it will find or make its way through them. The seed cast into the ground will spring. Let but the word of Christ have the place it ought to have in a soul, and it will show itself, as the wisdom from above doth in a good conversation. After a field is sown with corn, how soon is the surface of it altered! How gay and pleasant doth it look, when it is covered with green!
2. The husbandman cannot describe how it
comes up; it is one of the mysteries of nature; It springs and
grows up, he knows not how,
3. The husbandman, when he hath sown the
seed, doth nothing toward the springing of it up; He sleeps, and
rises, night and day; goes to sleep at night, gets up
in the morning, and perhaps never so much as thinks of the
corn he hath sown, or ever looks upon it, but follows his pleasures
or other business, and yet the earth brings forth fruit of
itself, according to the ordinary course of nature, and by the
concurring power of the God of nature. Thus the word of
grace, when it is received in faith, is in the heart a work
of grace, and the preachers contribute nothing to it. The
Spirit of God is carrying it on when they sleep, and can do
no business (
4. It grows gradually; first the blade,
then the ear, after that the full corn in the ear,
5. It comes to perfection at last
(
IV. The work of grace is small in its
beginnings, but comes to be great and considerable at last
(
1. That the beginnings of the gospel
kingdom would be very small, like that which is one of the
least of all seeds. When a Christian church was sown in the
earth for God, it was all contained in one room, and the
number of the names was but one hundred and twenty
(
2. That the perfection of it will be very
great; When it grows up, it becomes greater than all herbs.
The gospel kingdom in the world, shall increase and spread to the
remotest nations of the earth, and shall continue to the latest
ages of time. The church hath shot out great
branches, strong ones, spreading far, and fruitful. The work
of grace in the soul has mighty products, now while it is in
its growth; but what will it be, when it is perfected in heaven?
The difference between a grain of mustard seed and a
great tree, is nothing to that between a young
convert on earth and a glorified saint in heaven. See
After the parables thus specified the
historian concludes with this general account of Christ's
preaching—that with many such parables he spoke the word unto
them (
35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how is it that ye have no faith? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?
This miracle which Christ wrought for the
relief of his disciples, in stilling the storm, we had before
(
1. It was the same day that he had
preached out of a ship, when the even was come,
2. He himself proposed putting to sea at night, because he would lose no time; Let us pass over to the other side; for we shall find, in the next chapter, he has work to do there. Christ went about doing good, and no difficulties in his way should hinder him; thus industrious we should be in serving him, and our generation according to his will.
3. They did not put to sea, till they had sent away the multitude, that is, had given to each of them that which they came for, and answered all their requests; for he sent none home complaining that they had attended him in vain. Or, They sent them away with a solemn blessing; for Christ came into the world, not only to pronounce, but to command, and to give, the blessing.
4. They took him even as he was, that is, in the same dress that he was in when he preached, without any cloak to throw over him, which he ought to have had, to keep him warm, when he went to sea at night, especially after preaching. We must not hence infer that we may be careless of our health, but we may learn hence not to be over nice and solicitous about the body.
5. The storm was so great, that the ship
was full of water (
6. There were with him other little ships, which, no doubt, shared in the distress and danger. Probably, these little ships carried those who were desirous to go along with Christ, for the benefit of his preaching and miracles on the other side. The multitude went away when he put to sea, but some there were, that would venture upon the water with him. Those follow the Lamb aright, that follow him wherever he goes. And those that hope for a happiness in Christ, must be willing to take their lot with him, and run the same risks that he runs. One may boldly and cheerfully put to sea in Christ's company, yea though we foresee a storm.
7. Christ was asleep in this storm; and here we are told that it was in the hinder part of the ship, the pilot's place: he lay at the helm, to intimate that, as Mr. George Herbert expresses it,
He had a pillow there, such a one as
a fisherman's ship would furnish him with. And he slept, to
try the faith of his disciples and to stir up prayer: upon the
trial, their faith appeared weak, and their prayers
strong. Note, Sometimes when the church is in a storm,
Christ seems as if he were asleep, unconcerned in the troubles of
his people, and regardless of their prayers, and doth not presently
appear for their relief. Verily he is a God that hideth
himself,
8. His disciples encouraged themselves with
their having his presence, and thought it the best way to improve
that, and appeal to that, and ply the oar of prayer rather than
their other oars. Their confidence lay in this, that they had their
Master with them; and the ship that has Christ in it, though it may
be tossed, cannot sink; the bush that has God in it,
though it may burn, shall not consume. Cæsar
encouraged the master of the ship, that had him on board, with
this, Cæsarem vehis, et fortunam Cæsaris—Thou hast Cæsar on
board, and Cæsar's fortune. They awoke Christ. Had not
the necessity of the case called for it, they would not have
stirred up or awoke their Master, till he had
pleased (
9. The word of command with which Christ
rebuked the storm, we have here, and had not in Matthew,
10. The reproof Christ gave them for their fears, is here carried further than in Matthew. There it is, Why are ye fearful? Here, Why are ye so fearful? Though there may be cause for some fear, yet not for fear to such a degree as this. There it is, O ye of little faith. Here it is, How is it that ye have no faith? Not that the disciples were without faith. No, they believed that Jesus is the Christ, the Son of God; but at this time their fears prevailed so that they seemed to have no faith at all. It was out of the way, when they had occasion for it, and so it was as if they had not had it. "How is it, that in this matter ye have no faith, that ye think I would not come in with seasonable and effectual relief?" Those may suspect their faith, who can entertain such a thought as that Christ careth not though his people perish, and Christ justly takes it ill.
Lastly, The impression this miracle
made upon the disciples, is here differently expressed. In Matthew
it is said, The men marvelled; here it is said, They
feared greatly. They feared a great fear; so the
original reads it. Now their fear was rectified by their faith.
When they feared the winds and the seas, it was for want of the
reverence they ought to have had for Christ. But now that they saw
a demonstration of his power over them, they feared them
less, and him more. They feared lest they had
offended Christ by their unbelieving fears; and therefore studied
now to give him honour. They had feared the power and wrath
of the Creator in the storm, and that fear had torment and
amazement in it; but now they feared the power and grace of the
Redeemer in the calm; they feared the Lord and his goodness,
and it had pleasure and satisfaction in it, and by it they gave
glory to Christ, as Jonah's mariners, who, when the sea ceased
from her raging, feared the Lord exceedingly, and offered a
sacrifice unto the Lord,
In this chapter, we have, I. Christ's casting the
legion of devils out of the man possessed, and suffering them to
enter into the swine,
1 And they came over unto the other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 Who had his dwelling among the tombs; and no man could bind him, no, not with chains: 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. 8 For he said unto him, Come out of the man, thou unclean spirit. 9 And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there nigh unto the mountains a great herd of swine feeding. 12 And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. 16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
We have here an instance of Christ's dispossessing the strong man armed, and disposing of him as he pleased, to make it appear that he was stronger than he. This he did when he was come to the other side, whither he went through a storm; his business there was to rescue this poor creature out of the hands of Satan, and when he had done that, he returned. Thus he came from heaven to earth, and returned, in a storm, to redeem a remnant of mankind out of the hands of the devil, though but a little remnant, and did not think his pains ill bestowed.
In Matthew, they were said to be two possessed with devils; here it is said to be a man possessed with an unclean spirit. If there were two, there was one, and Mark doth not say that there was but one; so that this difference cannot give us any just offence; it is probable that one of them was much more remarkable than the other, and said what was said. Now observe here,
I. The miserable condition that this poor creature was in; he was under the power of an unclean spirit, the devil got possession of him, and the effect of it was not, as in many, a silent melancholy, but a raging frenzy; he was raving mad; his condition seems to have been worse than any of the possessed, that were Christ's patients.
1. He had his dwelling among the
tombs, among the graves of dead people. Their tombs were out of
the cities, in desolate places (
2. He was very strong and ungovernable;
No man could bind him, as it is requisite both for their own
good, and for the safety of others, that those who are distracted
should be. Not only cords would not hold him, but chains and
fetters of iron would not,
3. He was a terror and torment to himself
and to all about him,
II. His application to Christ (
III. The word of command Christ gave to the
unclean spirit, to quit his possession (
IV. The dread which the devil had of
Christ. The man ran, and worshipped Christ; but it
was the devil in the man, that cried with a loud voice
(making use of the poor man's tongue), What have I to do with
thee?
V. The account Christ took from this
unclean spirit of his name. This we had not in Matthew. Christ
asked him, What is thy name? Not but that Christ could call
all the fallen stars, as well as the morning stars,
by their names; but he demands this, that the standers by might be
affected with the vast numbers and power of those malignant
infernal spirits, as they had reason to be, when the answer was,
My name is Legion, for we are many; a legion of
soldiers among the Romans consisted, some say, of six thousand men,
others of twelve thousand and five hundred; but the number of a
legion with them, like that of a regiment with us, was not always
the same. Now this intimates that the devils, the infernal powers,
are, 1. Military powers; a legion is a number of soldiers in
arms. The devils war against God and his glory, Christ and his
gospel, men and their holiness and happiness. They are such as we
are to resist and wrestle against,
VI. The request of this legion, that Christ
would suffer them to go into a herd of swine that was feeding
nigh unto the mountains (
VII. The permission Christ gave them to
enter into the swine, and the immediate destruction of the swine
thereby; He gave them leave (
VIII. The report of all this dispersed
through the country immediately. They that fed the swine,
hastened to the owners, to give an account of their charge,
IX. An account of the conduct of the poor
man after his deliverance. 1. He desired that he might go along
with Christ (
21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. 22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. 24 And Jesus went with him; and much people followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, and touched his garment. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
The Gadarenes having desired Christ to
leave their country, he did not stay to trouble them long, but
presently went by water, as he came, back to the other side
(
I. Here is one, that comes openly to
beg a cure for a sick child; and it is no less a person than
one of the rulers of the synagogue, one that presided in the
synagogue-worship or, as some think, one of the judges of the
consistory court, which was in every city, consisting of
twenty-three. He was not named in Matthew, he is here,
Jairus, or Jair,
II. Here is another, that comes
clandestinely to steal a cure (if I may so say) for
herself; and she got the relief she came for. This cure was wrought
by the way, as he was going to raise the ruler's daughter,
and was followed by a crowd. See how Christ improved his time, and
lost none of the precious moments of it. Many of his discourses,
and some of his miracles, are dates by the way-side; we
should be doing good, not only when we sit in the house, but
when we walk by the way,
1. The piteous case of this poor woman. She had a constant issue of blood upon her, for twelve years, which had thrown her, no doubt, into great weakness, had embittered the comfort of her life, and threatened to be her death in a little time. She had had the best advice of physicians, that she could get, and had made use of the many medicines and methods they prescribed: as long as she had any thing to give them, they had kept her in hopes that they could cure her; but now that she had spent all she had among them, they gave her up as incurable. See here, (1.) That skin for skin, and all that a man has, will be give for life and health; she spent all she had upon physicians. (2.) It is ill with those patients whose physicians are their worst disease; who suffer by their physicians, instead of being relieved by them. (3.) Those that are not bettered by medicines, commonly grow worse, and the disease gets the more ground. (4.) It is usual with people not to apply themselves to Christ, till they have tried in vain all other helpers, and find them, as certainly they will, physicians of no value. And he will be found a sure refuge, even to those who make him their last refuge.
2. The strong faith that she had in the
power of Christ to heal her; she said within herself, though it
doth not appear that she was encouraged by any preceding instance
to say it, If I may but touch his clothes, I shall be whole,
3. The wonderful effect produced by it;
She came in the crowd behind him, and with much ado
got to touch his garment, and immediately she felt the cure
wrought,
4. Christ's enquiry after his concealed
patient, and the encouragement he gave her, upon the discovery of
her; Christ knew in himself that virtue had gone out of him,
35 While he yet spake, there came from the ruler
of the synagogue's house certain which said, Thy daughter is
dead: why troublest thou the Master any further? 36 As soon
as Jesus heard the word that was spoken, he saith unto the ruler of
the synagogue, Be not afraid, only believe. 37 And he
suffered no man to follow him, save Peter, and James, and John the
brother of
Diseases and deaths came into the world by the sin and disobedience of the first Adam; but by the grace of the second Adam both are conquered. Christ, having healed an incurable disease, here goes on to triumph over death, as in the beginning of the chapter he had triumphed over an outrageous devil.
I. The melancholy news is brought to
Jairus, that his daughter is dead, and therefore, if Christ
be as other physicians, he comes too late. While there is life,
there is hope, and room for the use of means; but when life is
gone, it is past recall; Why troublest thou the Master any
further?
II. Christ encourageth the afflicted father
yet to hope that his application to Christ on the behalf of his
child should not be in vain. Christ had staid to work a cure by the
way, but he shall be no sufferer by that, nor loser by the gain of
others; Be not afraid, only believe. We may suppose Jairus
at a pause, whether he should ask Christ to go on or no; but have
we not as much occasion for the grace of God, and his consolations,
and consequently of the prayers of our ministers and Christian
friends, when death is in the house, as when sickness is? Christ
therefore soon determines this matter; "Be not afraid that
my coming will be to no purpose, only believe that I will make it
turn to a good account." Note, 1. We must not despair concerning
our relations that are dead, nor sorrow for them as those
that have no hope. See what is said to Rachel, who refused
to be comforted concerning her children, upon the presumption
that they were not; Refrain thy voice from weeping, and thine
eyes from tears; for there is hope in thine end, that thy children
shall come again,
III. He went with a select company to the house where the dead child was. He had, by the crowd that attended him, given advantage to the poor woman he last healed, and, having done that, now he shook off the crowd, and suffered no man to follow him (to follow with him, so the word is), but his three bosom-disciples, Peter, and James, and John; a competent number to be witnesses of the miracle, but not such a number as that his taking them with him might look like vainglory.
IV. He raised the dead child to life; the circumstances of the narrative here are much the same as we had them in Matthew; only here we may observe,
1. That the child was extremely well beloved, for the relations and neighbours wept and wailed greatly. It is very afflictive when that which is come forth like a flower is so soon cut down, and withereth before it is grown up; when that grieves us, of which we said, This same shall comfort us.
2. That it was evident beyond dispute, that the child was really and truly dead. Their laughing Christ to scorn, for saying, She is not dead, but sleepeth, though highly reprehensible, serves for the proof of this.
3. That Christ put those out as unworthy to be witnesses of the miracle, who were noisy in their sorrow, and were so ignorant in the things of God, as not to understand him when he spoke of death as a sleep, or so scornful, as to ridicule him for it.
4. That he took the parents of the child to be witnesses of the miracle, because in it he had an eye to their faith, and designed it for their comfort, who were the true, for they were the silent mourners.
5. That Christ raised the child to life by
a word of power, which is recorded here, and recorded in Syriac,
the language in which Christ spoke, for the greater certainty of
the thing; Talitha, cumi; Damsel, I say unto thee, Arise.
Dr. Lightfoot saith, It was customary with the Jews, when they gave
physic to one that was sick, to say, Arise from thy
disease; meaning, We wish thou mayest arise: but to one
that was dead, Christ said, Arise from the dead;
meaning, I command that thou arise; nay, there is more in
it—the dead have not power to arise, therefore power goes along
with this word, to make it effectual. Da quod jubes, et jube
quod vis—Give what thou commandest, and command what thou
wilt. Christ works while he commands, and works by the command,
and therefore may command what he pleaseth, even the dead to arise.
Such is the gospel call to those that are by nature dead in
trespasses and sins, and can no more rise from that death by their
own power, than this child could; and yet that word, Awake, and
arise from the dead, is neither vain, nor in vain, when it
follows immediately, Christ shall give thee light,
6. That the damsel, as soon as life
returned, arose, and walked,
7. That all who saw it, and heard of it, admired the miracle, and him that wrought it; They were astonished with a great astonishment. They could not but acknowledge that there was something in it extraordinary and very great, and yet they knew not what to make of it, or to infer from it. Their wonder should have worked forward to a lively faith, but it rested in a stupor or astonishment.
8. That Christ endeavoured to conceal it; He charged them straitly, that no man should know it. It was sufficiently known to a competent number, but he would not have it as yet proclaimed any further; because his own resurrection was to be the great instance of his power over death, and therefore the divulging of other instances must be reserved till that great proof was given: let one part of the evidence be kept private, till the other part, on which the main stress lies, be made ready.
9. That Christ took care something should
be given her to eat. By this it appeared that she was raised
not only to life, but to a good state of health, that she had an
appetite to her meat; even the new-born babes in Christ's house
desire the sincere milk,
A great variety of observable passages we have, in
this chapter, concerning our Lord Jesus, the substance of all which
we had before in Matthew, but divers circumstances we have, which
we did not there meet with. Here is, I. Christ contemned by his
countrymen, because he was one of them, and they knew, or thought
they knew, his original,
1 And he went out from thence, and came into his own country; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching.
Here, I. Christ makes a visit to his own
country, the place not of his birth, but of his education; that
was Nazareth; where his relations were. He had been in
danger of his life among them (
II. There he preached in their
synagogue, on the sabbath day,
III. They could not but own that which was very honourable concerning him. 1. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned education. 2. That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel—the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would not admit the conclusion.
IV. They studied to disparage him, and to
raise prejudices in the minds of people against him,
notwithstanding. All this wisdom, and all these mighty
works, shall be of no account, because he had a home-education,
had never travelled, nor been at any university, or bred up at the
feet of any of their doctors (
Another thing they upbraided him with, was,
the meanness of his relations; "He is the son of Mary; his
brethren and sisters are here with us; we know
his family and kindred;" and therefore, though they were
astonished at his doctrine (
V. Let us see how Christ bore this contempt.
1. He partly excused it, as a common
thing, and what might be expected, though not reasonably or justly
(
2. He did some good among them, notwithstanding the slights they put upon him, for he is kind even to the evil and unthankful; He laid his hands upon a few sick folks, and healed them. Note, It is generous, and becoming the followers of Christ, to content themselves with the pleasure and satisfaction of doing good, though they be unjustly denied the praise of it.
3. Yet he could there do no such
mighty works, at least not so many, as in other places, because of
the unbelief that prevailed among the people, by reason of the
prejudices which their leaders instilled into them against Christ,
4. He marvelled because of their
unbelief,
5. He went round about the village, teaching. If we cannot do good where we would, we must do it where we can, and be glad if we may have any opportunity, though but in the villages, of serving Christ and souls. Sometimes the gospel of Christ finds better entertainment in the country villages, where there is less wealth, and pomp, and mirth, and subtlety, than in the populous cities.
7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them.
Here is, I. The commission given to the
twelve apostles, to preach and work miracles; it is the same which
we had more largely,
1. That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help.
2. That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ.
3. That he commanded them not to
take provisions along with them, neither victuals nor
money, that they might appear, wherever they came, to be
poor men, men not of this world, and therefore might with the
better grace call people off from it to another world. When
afterward he bid them take purse and scrip (
4. He directed them, whatever city they
came to, to make that house their head-quarters, which happened to
be their first quarters (
5. He pronounces a very heavy doom upon
those that rejected the gospel they preached (
II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here,
1. The doctrine they preached; They
preached that men should repent (
2. The miracles they wrought. The power
Christ gave them over unclean spirits, was not ineffectual,
nor did they receive it in vain, but used it, for they cast out
many devils (
14 And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. 15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. 18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not: 20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26 And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.
Here is, I. The wild notions that the
people had concerning our Lord Jesus,
II. The opinion of Herod concerning him. He
heard of his name and fame, of what he said and what he did;
and he said, "It is certainly John Baptist,
Note, 1. Where there is an idle faith, there is commonly a working fancy. The people said, It is a prophet risen from the dead; Herod said, It is John Baptist risen from the dead. It seems by this, that the rising of a prophet from the dead, to do mighty works, was a thing expected, and was thought neither impossible nor improbable, and it was now readily suspected when it was not true; but afterward, when it was true concerning Christ, and a truth undeniably evidenced, yet then it was obstinately gainsaid and denied. Those who most wilfully disbelieve the truth, are commonly most credulous of errors and fancies.
2. They who fight against the cause of God,
will find themselves baffled, even when they think themselves
conquerors; they cannot gain their point, for the word of the Lord
endures for ever. They who rejoiced when the witnesses were slain,
fretted as much, when in three or four days they rose again
in their successors,
3. A guilty conscience needs no accuser or
tormentor but itself. Herod charges himself with the murder of
John, which perhaps no one else dare charge him with; I beheaded
him; and the terror of it made him imagine that Christ was John
risen. He feared John while he lived, and now, when he thought he
had got clear of him, fears him ten times worse when he is dead.
One might as well be haunted with ghosts and furies, as with the
horrors of an accusing conscience; those therefore who would keep
an undisturbed peace, must keep an undefiled conscience,
4. There may be the terrors of strong
conviction, where there is not the truth of a saving conversion.
This Herod, who had this notion concerning Christ, afterward sought
to kill him (
III. A narrative of Herod's putting John Baptist to death, which is brought in upon this occasion, as it was in Matthew. And here we may observe,
1. The great value and veneration which
Herod had some time had for John Baptist, which is related only by
this evangelist,
(1.) He feared John, knowing that he was a just man, and a holy. It is possible that a man may have a great reverence for good men, and especially for good ministers, yea, and for that in them that is good, and yet himself be a bad man. Observe, [1.] John was a just man, and a holy; to make a complete good man, both justice and holiness are necessary; holiness toward God, and justice toward men. John was mortified to this world, and so was a good friend both to justice and holiness. [2.] Herod knew this, not only by common fame, but by personal acquaintance with him. Those that have but little justice and holiness themselves, may yet discern it with respect in others. And, [3.] He therefore feared him, he honoured him. Holiness and justice command veneration, and many that are not good themselves, have respect for those that are.
(2.) He observed him; he sheltered him from the malice of his enemies (so some understand it); or, rather, he had a regard to his exemplary conversation, and took notice of that in him that was praiseworthy, and commended it in the hearing of those about him; he made it appear that he observed what John said and did.
(3.) He heard him preach; which was
great condescension, considering how mean John's appearance was. To
hear Christ himself preach in our streets will be but a poor plea
in the great day,
(4.) He did many of those things which John in his preaching taught him. He was not only a hearer of the word, but in part a doer of the work. Some sins which John in his preaching reproved, he forsook, and some duties he bound himself to; but it will not suffice to do many things, unless we have respect to all the commandments.
(5.) He heard him gladly. He did not
hear him with terror as Felix heard Paul, but heard him with
pleasure. There is a flashy joy, which a hypocrite may have in
hearing the word; Ezekiel was to his hearers as a lovely
song (
2. John's faithfulness to Herod, in telling
him of his faults. Herod had married his brother Philip's wife,
3. The malice which Herodias bore to John
for this (
4. The plot laid to take off John's head. I
am apt to think that Herod was himself in the plot, notwithstanding
his pretences to be displeased and surprised, and that the thing
was concerted between him and Herodias; for it is said to be
when a convenient day was come (
5. The effect of this is, (1.) That Herod's
wicked court is all in triumph, because this prophet
tormented them; the head is made a present of to the damsel,
and by her to her mother,
30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men.
In there verses, we have,
I. The return to Christ of the apostles
whom he had sent forth (
II. The tender care Christ took for their
repose, after the fatigue they had (
III. The diligence of the people to follow him. It was rude to do so, when he and his disciples were desirous, for such good reason, to retire; and yet they are not blamed for it, nor bid to go back, but bid welcome. Note, A failure in good manners will easily be excused in those who follow Christ, if it be but made up in a fulness of good affections. They followed him of their own accord, without being called upon. Here is no time set, no meeting appointed, no bell tolled; yet they thus fly like a cloud, and as the doves to their windows. They followed him out of the cities, quitted their houses and shops, their callings and affairs, to hear him preach. They followed him afoot, though he was gone by sea, and so, to try them, seemed to put a slight upon them, and to endeavour to shake them off; yet they stuck to him. They ran afoot, and made such haste, that they out-went the disciples, and came together to him with an appetite to the word of God. Nay they followed him, though it was into a desert place, despicable and inconvenient. The presence of Christ will turn a wilderness into a paradise.
IV. The entertainment Christ gave them
(
V. The provision he made for them all; all his hearers he generously made his guests, and treated them at a splendid entertainment: so it might truly be called, because a miraculous one.
1. The disciples moved that they should be
sent home. When the day was not far spent, and night
drew on, they said, This is a desert place, and much time
is now past; send them away to buy bread,
2. Christ ordered that they should all be
fed (
3. The disciples objected against it as
impracticable; Shall we go, and buy two hundred penny-worth of
bread, and give them to eat? Thus, through the weakness of
their faith, instead of waiting for directions from Christ, they
perplex the cause with projects of their own. It was a question,
whether they had two hundred pence with them, whether the country
would of a sudden afford so much bread if they had, and whether
that would suffice so great a company; but thus Moses objected
(
4. Christ effected it, to universal satisfaction. They had brought with them five loaves, for the victualling of their ship, and two fishes perhaps they caught as they came along; and that is the bill of fare. This was but a little for Christ and his disciples, and yet this they must give away, as the widow her two mites, and as the church of Macedonia's deep poverty abounded to the riches of their liberality. We often find Christ entertained at other people's tables, dining with one friend, and supping with another: but here we have him supping a great many at his own charge, which shows that, when others ministered to him of their substance, it was not because he could not supply himself otherwise (if he was hungry, he needed not tell them); but it was a piece of humiliation, that he was pleased to submit to, nor was it agreeable to the intention of miracles, that he should work them for himself. Observe,
(1.) The provision was ordinary.
Here were no rarities, no varieties, though Christ, if he had
pleased, could have furnished his table with them; but thus he
would teach us to be content with food convenient for us, and not
to be desirous of dainties. If we have for necessity, it is no
matter though we have not for delicacy and curiosity. God, in love,
gives meat for our hunger; but, in wrath, gives meat for
our lusts,
(2.) The guests were orderly; for
they sat down by companies on the green grass (
(3.) A blessing was craved upon the meat;
He looked up to heaven, and blessed. Christ did not call one
of his disciples to crave a blessing, but did it himself (
(4.) Care was taken of the fragments that remained, with which they filled twelve baskets. Though Christ had bread enough at command, he would hereby teach us, not to make waste of any of God's good creatures; remembering how many there are that do want, and that we know not but we may some time or other want such fragments as we throw away.
45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: 50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. 51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves: for their heart was hardened. 53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.
This passage of story we had
I. The dispersing of the assembly; Christ constrained his disciples to go before by ship to Bethsaida, intending to follow them, as they supposed, by land. The people were loth to scatter, so that it cost him some time and pains to send them away. For now that they had got a good supper, they were in no haste to leave him. But as long as we are here in this world, we have no continuing city, no not in communion with Christ. The everlasting feast is reserved for the future state.
II. Christ departed into a mountain, to pray. Observe, 1. He prayed; though he had so much preaching-work upon his hands, yet he was much in prayer; he prayed often, and prayed long, which is an encouragement to us to depend upon the intercession he is making for us at the right hand of the Father, that continual intercession. 2. He went alone, to pray; though he needed not to retire for the avoiding either of distraction or of ostentation, yet, to set us an example, and to encourage us in our secret addresses to God, he prayed alone, and, for want of a closet, went up into a mountain, to pray. A good man is never less alone than when alone with God.
III. The disciples were in distress at sea;
The wind was contrary (
IV. Christ made them a kind visit upon the water. He could have checked the winds, where he was, or have sent an angel to their relief; but he chose to help them in the most endearing manner possible, and therefore came to them himself.
1. He did not come till the fourth watch of the night, not till after three o'clock in the morning; but then he came. Note, If Christ's visits to his people be deferred long, yet at length he will come; and their extremity is his opportunity to appear for them so much the more seasonably. Though the salvation tarry, yet we must wait for it; at the end it shall speak, in the fourth watch of the night, and not lie.
2. He came, walking upon the waters. The
sea was now tossed with waves, and yet Christ came, walking upon
it; for though the floods lift up their voice, the Lord on high
is mightier,
3. He would have passed by them, that is, he set his face and steered his course, as if he would have gone further, and took no notice of them; this he did, to awaken them to call to him. Note, Providence, when it is acting designedly and directly for the succour of God's people, yet sometimes seems as if it were giving them the go-by, and regarded not their case. They thought that he would, but we may be sure that he would not, have passed by them.
4. They were frightened at the sight of
him, supposing him to have been an apparition; They all saw him,
and were troubled (
5. He encouraged them, and silenced their
fears, by making himself known to them; he talked familiarly
with them, saying, Be of good cheer, it is I; be not afraid.
Note, (1.) We know not Christ till he is pleased to reveal himself
to us. "It is I; I your Master, I your friend, I your
Redeemer and Saviour. It is I, that came to a troublesome
earth, and now to a tempestuous sea, to look after you." (2.) The
knowledge of Christ, as he is in himself, and near to us, is enough
to make the disciples of Christ cheerful even in a storm, and no
longer fearful. If it be so, why am I thus? If it is Christ
that is with thee, be of good cheer, be not afraid. Our
fears are soon satisfied, if our mistakes be but rectified,
especially our mistakes concerning Christ. See
6. He went up to them into the ship,
embarked in the same bottom with them, and so made them perfectly
easy. Let them but have their Master with them, and all is well.
And as soon as he was come into the ship, the wind ceased.
In the former storm that they were in, it is said, He arose, and
rebuked the winds, and said to the sea, Peace, be still
(
7. They were more surprised and astonished at this miracle than did become them, and there was that at the bottom of their astonishment, which was really culpable; They were sore amazed in themselves, were in a perfect ecstasy; as if it were a new and unaccountable thing, as if Christ had never done the like before, and they had no reason to expect he should do it now; they ought to admire the power of Christ, and to be confirmed hereby in their belief of his being the Son of God: but why all this confusion about it? It was because they considered not the miracle of the loaves; had they given that its due weight, they would not have been so much surprised at this; for his multiplying the bread was as great an instance of his power as his walking on the water. They were strangely stupid and unthinking, and their heart was hardened, or else they would not have thought it a thing incredible that Christ should command a calm. It is for want of a right understanding of Christ's former works, that we are transported at the thought of his present works, as if there never were the like before.
V. When they came to the land of
Gennesaret, which lay between Bethsaida and Capernaum, the people
bid them very welcome; The men of that place presently
knew Jesus (
In this chapter we have, I. Christ's dispute with
the scribes and Pharisees about eating meat with unwashen hands
(
1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. 4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12 And ye suffer him no more to do ought for his father or his mother; 13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. 14 And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: 15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was entered into the house from the people, his disciples asked him concerning the parable. 18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? 20 And he said, That which cometh out of the man, that defileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man.
One great design of Christ's coming, was,
to set aside the ceremonial law which God made, and to put an end
to it; to make way for which he begins with the ceremonial law
which men had made, and added to the law of God's making, and
discharges his disciples from the obligation of that; which here he
doth fully, upon occasion of the offence which the Pharisees took
at them for the violation of it. These Pharisees and scribes with
whom he had this argument, are said to come from Jerusalem
down to Galilee—fourscore or a hundred miles, to pick quarrels
with our Saviour there, where they supposed him to have the
greatest interest and reputation. Had they come so far to be taught
by him, their zeal had been commendable; but to come so far to
oppose him, and to check the progress of his gospel, was great
wickedness. It should seem that the scribes and Pharisees at
Jerusalem pretended not only to a pre-eminence above, but to an
authority over, the country clergy, and therefore kept up their
visitations and sent inquisitors among them, as they did to John
when he appeared,
Now in this passage we may observe,
I. What the tradition of the elders was: by it all were enjoined to wash their hands before meat; a cleanly custom, and no harm in it; and yet as such to be over-nice in it discovers too great a care about the body, which is of the earth; but they placed religion in it, and would not leave it indifferent, as it was in its own nature; people were at their liberty to do it or not to do it; but they interposed their authority, and commanded all to do it upon pain of excommunication; this they kept up as a tradition of the elders. The Papists pretend to a zeal for the authority and antiquity of the church and its canons, and talk much of councils and fathers, when really it is nothing but a zeal for their own wealth, interest, and dominion, that governs them; and so it was with the Pharisees.
We have here an account of the practice of
the Pharisees and all the Jews,
II. What the practice of Christ's disciples
was; they knew what the law was, and the common usage; but they
understood themselves so well that they would not be bound up by
it: they ate bread with defiled, that is, with unwashen,
hands,
III. The offence which the Pharisees took
at this; They found fault (
IV. Christ's vindication of them; in which,
1. He argues with the Pharisees concerning
the authority by which this ceremony was imposed; and they
were the fittest to be discoursed with concerning that, who were
the great sticklers for it: but this he did not speak of publicly
to the multitude (as appears by his calling the people to
him,
(1.) He reproves them for their hypocrisy
in pretending to honour God, when really they had no such design in
their religious observances (
(2.) He reproves them for placing religion
in the inventions and injunctions of their elders and rulers; They
taught for doctrines the traditions of men. When they should
have been pressing upon people the great principles of religion,
they were enforcing the canons of their church, and judged of
people's being Jews or no, according as they did, or did not,
conform to them, without any consideration had, whether they lived
in obedience to God's laws or no. It was true, there were divers
washings imposed by the law of Moses (
(3.) He reproves them for laying aside
the commandment of God, and overlooking that, not urging that
in their preaching, and in their discipline conniving at the
violation of that, as if that were no longer of force,
This he gives them a particular instance
of, and a flagrant one—God commanded children to honour their
parents, not only by the law of Moses, but, antecedent to that,
by the law of nature; and whoso revileth, or speaketh
evil of, father or mother, let him die the death,
2. He instructs the people concerning the
principles upon which this ceremony was grounded. It was requisite
that this part of his discourse should be public, for it related to
daily practice, and was designed to rectify a great mistake which
the people were led into by their elders; he therefore called
the people unto him (
Now that which he goes about to set them
right in, is, what the pollution is, which we are in danger of
being damaged by,
3. He gives his disciples, in private, an
explication of the instructions he gave the people. They
asked him, when they had him by himself, concerning the
parable (
24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into a house, and would have no man know it: but he could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
See here, I. How humbly Christ was pleased to conceal himself. Never man was so cried up as he was in Galilee, and therefore, to teach us, though not to decline any opportunity of doing good, yet not to be fond of popular applause, he arose from thence, and went into the borders of Tyre and Sidon, where he was little known; and there he entered, not into a synagogue, or place of concourse, but into a private house, and he would have no man to know it; because it was foretold concerning him, He shall not strive nor cry, neither shall his voice be heard in the streets. Not but that he was willing to preach and heal here as well as in other places, but for this he would be sought unto. Note, As there is a time to appear, so there is a time to retire. Or, he would not be known, because he was upon the borders of Tyre and Sidon, among Gentiles, to whom he would not be so forward to show himself as to the tribes of Israel, whose glory he was to be.
II. How graciously he was pleased to manifest himself, notwithstanding. Though he would not carry a harvest of miraculous cures into those parts, yet, it should seem, he came on purpose to drop a handful, to let fall this one which we have here an account of. He could not be hid; for, though a candle may be put under a bushel, the sun cannot. Christ was too well known to be long incognito—hid, any where; the oil of gladness which he was anointed with, like ointment of the right hand, would betray itself, and fill the house with its odours. Those that had only heard his fame, could not converse with him, but they would soon say, "This must be Jesus." Now observe,
1. The application made to him by a poor
woman in distress and trouble. She was a Gentile, a Greek, a
stranger to the commonwealth of Israel, an alien to the covenant of
promise; she was by extraction a Syrophenician, and not in any
degree proselyted to the Jewish religion; she had a
daughter, a young daughter, that was possessed
with the devil. How many and grievous are the calamities
that young children are subject to! Her address was, (1.) Very
humble, pressing, and importunate; She heard of him, and
came, and fell at his feet. Note, Those that would obtain
mercy from Christ, must throw themselves at his feet; must refer
themselves to him, humble themselves before him, and give up
themselves to be ruled by him. Christ never put any from him, that
fell at his feet, which a poor trembling soul may do, that has not
boldness and confidence to throw itself into his arms. (2.) It was
very particular; she tells him what she wanted. Christ gave poor
supplicants leave to be thus free with him; she besought him that
he would cast forth the devil out of her daughter,
2. The discouragement he gave to this
address (
3. The turn she gave to this word of
Christ, which made against her, and her improvement of it, to make
for her,
4. The grant Christ thereupon made of her
request. Is she thus humble, thus earnest? For this saying, Go
thy way, thou shalt have what thou camest for, the devil is
gone out of thy daughter,
31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Our Lord Jesus seldom staid long in a place, for he knew where his work lay, and attended the changes of it. When he had cured the woman of Canaan's daughter, he had done what he had to do in that place, and therefore presently left those parts, and returned to the sea of Galilee, whereabout his usual residence was; yet he did not come directly thither, but fetched a compass through the midst of the coasts of Decapolis, which lay mostly on the other side Jordan; such long walks did our Lord Jesus take, when he went about doing good.
Now here we have the story of a cure that Christ wrought, which is not recorded by any other of the evangelists; it is of one that was deaf and dumb.
I. His case was sad,
II. His cure was solemn, and some of the circumstances of it were singular.
1. Christ took him aside from the
multitude,
2. He used more significant actions, in the doing of this cure, than usual. (1.) He put his fingers into his ears, as if he would syringe them, and fetch out that which stopped them up. (2.) He spit upon his own finger, and then touched his tongue, as if he would moisten his mouth, and so loosen that with which his tongue was tied; these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. The application was all from himself, it was his own fingers that he put into his ears, and his own spittle that he put upon his tongue; for he alone heals.
3. He looked up to heaven, to give
his Father the praise of what he did; for he sought his praise, and
did his will, and, as Mediator, acted in dependence on him, and
with an eye to him. Thus he signified that it was by a divine
power, a power her had as the Lord from heaven, and brought with
him thence, that he did this; for the hearing ear and the
seeing eye the Lord has made, and can remake even
both of them. He also hereby directed his patient who could
see, though he could not hear, to look up to heaven
for relief. Moses with his stammering tongue is directed to look
that way (
4. He sighed; not as if he found any
difficulty in working this miracle, or obtaining power to do it
from his father; but thus he expressed his pity for the miseries of
human life, and his sympathy with the afflicted in their
afflictions, as one that was himself touched with the feeling of
their infirmities. And as to this man, he sighed, not
because he was loth to do him this kindness, or did it with
reluctancy; but because of the many temptations which he would be
exposed to, and the sins he would be in danger of, the tongue-sins,
after the restoring of his speech to him, which before he was free
from. He had better be tongue-tied still, unless he have
grace to keep his mouth as with a bridle,
5. He said, Ephphatha; that is,
Be opened. This was nothing that looked like spell or
charm, such as they used, who had familiar spirits,
who peeped and muttered,
Now this cure was, (1.) A proof of Christ's
being the Messiah; for it was foretold that by his power the
ears of the deaf should be unstopped, and the tongue of
the dumb should be made to sing,
6. He ordered it to be kept very private,
but it was made very public (1.) It was his humility, that he
charged them they should tell no man,
In this chapter, we have, I. Christ's miraculous
feeding of four thousand with seven loaves and a few small fishes,
1 In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: 3 And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5 And he asked them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand: and he sent them away.
We had the story of a miracle very like
this before, in this gospel (
1. That our Lord Jesus was greatly
followed; The multitude was very great (
2. Those that followed him, underwent a great deal of difficulty in following him; They were with him three days, and had nothing to eat, that was hard service. Never let the Pharisee say, that Christ's disciples fast not. There were those, probably, that brought some food with them from home; but by this time it was all spent, and they had a great way home; and yet they continued with Christ, and did not speak of leaving him till he spoke of dismissing them. Note, True zeal makes nothing of hardships in the way of duty. They that have a full feast for their souls may be content with slender provision for their bodies. It was an old saying among the Puritans, Grown bread and the gospel are good fare.
3. As Christ has a compassion for
all that are in wants and straits, so he has a special
concern for those that are reduced to straits by their zeal
and diligence in attending on him. Christ said, I have
compassion on the multitude. Whom the proud Pharisees looked
upon with disdain, the humble Jesus looked upon with pity and
tenderness; and thus must we honour all men. But that which
he chiefly considers, is, They have been with me three days, and
have nothing to eat. Whatever losses we sustain, or hardships
we go through, for Christ's sake, and in love to him, he will take
care that they shall be made up to us one way or other. They
that seek the Lord, shall not long want any good thing,
4. The doubts of Christians are sometimes
made to work for the magnifying of the power of Christ. The
disciples could not imagine whence so many men should be
satisfied with bread here in the wilderness,
5. Christ's time to act for the relief of his people, is, when things are brought to the last extremity; when they were ready to faint, Christ provided for them. That he might not invite them to follow him for the loaves, he did not supply them but when they were utterly reduced, and then he sent them away.
6. The bounty of Christ is inexhaustible, and, to evidence that, Christ repeated this miracle, to show that he is still the same for the succour and supply of his people that attend upon him. His favours are renewed, as our wants and necessities are. In the former miracle, Christ used all the bread he had, which was five loaves, and fed all the guests he had, which were five thousand, and so he did now; though he might have said, "If five loaves would feed five thousand, four may feed four thousand;" he took all the seven loaves, and fed with them the four thousand; for he would teach us to take things as they are, and accommodate ourselves to them; to use what we have, and make the best of that which is. Here it was, as in the dispensing of manna, He that gathered much had nothing over, and he that gathered little had no lack.
7. In our Father's house, in our Master's
house, there is bread enough, and to spare; there is a
fulness in Christ, which he communicates to all that passes through
his hands; so that from it we receive, and grace for grace,
8. It is good for those that follow Christ, to keep together; these followers of Christ continued in a body, four thousand of them together, and Christ fed them all. Christ's sheep must abide by the flock, and go forth by their footsteps, and verily they shall be fed.
10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again departed to the other side. 14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21 And he said unto them, How is it that ye do not understand?
Still Christ is upon motion; now he visits
the parts of Dalmanutha, that no corner of the land of Israel might
say that they had not had his presence with them. He came thither
by ship (
I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.
1. They demanded of him a sign from
heaven, as if the signs he gave them on earth, which were more
familiar to them, and were more capable of being examined and
enquired into, were not sufficient. There was a sign from
heaven at his baptism, in the descent of the dove, and the
voice (
2. He denied them their demand; He
sighed deeply in his spirit,
II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here,
1. What the caution was (
2. How they misunderstood this caution. It
seems, at their putting to sea this time, they had forgotten to
take bread, and had not in their ship more than one
loaf,
3. The reproof Christ gave them for their uneasiness in this matter, as it argued a disbelief of his power to supply them, notwithstanding the abundant experience they had had of it. The reproof is given with some warmth, for he knew their hearts, and knew they needed to be thus soundly chidden; "Perceive ye not yet, neither understand, that which you have had so many demonstrations of? Have ye your hearts yet hardened, so as that nothing will make any impression upon them, or bring them to compliance with your Master's designs? Having eyes, see ye not that which is plain before your eyes? Having ears, hear ye not that which you have been so often told? How strangely stupid and senseless are ye! Do ye not remember that which was done but the other day, when I broke the five loaves among the five thousand, and soon after, the seven loaves among the four thousand? Do ye not remember how many baskets full ye took up of the fragments?" Yes, they did remember, and could tell that they took up twelve baskets full one time, and seven another; "Why then," said he, "how is it that ye do not understand? As if he that multiplied five loaves, and seven, could not multiply one." They seemed to suspect that the one was not matter enough to work upon, if he should have a mind to entertain his hearers a third time: and if that was their thought, it was indeed a very senseless one, as if it were not all alike to the Lord, to save by many or few, and as easy to make one loaf to feed five thousand as five. It was therefore proper to remind them, not only of the sufficiency, but of the overplus, of the former meals; and justly were they chidden for not understanding what Christ therein designed, and what they from thence might have learned. Note, (1.) The experiences we have had of God's goodness to us in the way of duty, greatly aggravate our distrust of him, which is therefore very provoking to the Lord Jesus. (2.) Our not understanding of the true intent and meaning of God's favours to us, is equivalent to our not remembering of them. (3.) We are therefore overwhelmed with present cares and distrusts, because we do not understand, and remember, what we have known and seen of the power and goodness of our Lord Jesus. It would be a great support to us, to consider the days of old, and we are wanting both to God and ourselves if we do not. (4.) When we thus forgot the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; "Am I thus without understanding? How is it that my heart is thus hardened?"
22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.
This cure is related only by this evangelist, and there is something singular in the circumstances.
I. Here is a blind man brought to
Christ by his friends, with a desire that he would touch
him,
II. Here is Christ leading this
blind man,
III. Here is the cure of the blind man, by
that blessed Oculist, who came into the world to preach the
recovering of sight to the blind (
IV. The directions Christ gave the man he had cured, not to tell it to any in the town of Bethsaida, nor so much as to go into the town, where probably there were some expecting him to come back, who had seen Christ lead him out of the town, but, having been eyewitnesses of so many miracles, had not so much as the curiosity to follow him: let not those be gratified with the sight of him when he was cured, who would not show so much respect to Christ as to go a step out of the town, to see this cure wrought. Christ doth not forbid him to tell it to others, but he must not tell it to any in the town. Slighting Christ's favours is forfeiting them; and Christ will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and now they are hid from her eyes. They will not see, and therefore shall not see.
27 And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul? 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
We have read a great deal of the doctrine
Christ preached, and the miracles he wrought, which were many, and
strange, and well-attested, of various kinds, and wrought in
several places, to the astonishment of the multitudes that were
eye-witnesses of them. It is now time for us to pause a little, and
to consider what these things mean; the wondrous works which Christ
then forbade the publishing of, being recorded in these sacred
writings, are thereby published to all the world, to us, to all
ages; now what shall we think of them? Is the record of those
things designed only for an amusement, or to furnish us with matter
for discourse? No, certainly these things are written, that we
may believe that Jesus is the Christ the Son of God (
I. They prove that he is the true Messiah, the Son of God, and Saviour of the world: this the works he did witnessed concerning him; and this his disciples, who were the eye-witnesses of those works, here profess their belief of; which cannot but be a satisfaction to us in making the same inference from them.
1. Christ enquired of them what the
sentiments of the people were concerning him; Who did men say
that I am?
2. The account they gave him, was such as
plainly intimated the high opinion the people had of him.
Though they came short of the truth, yet they were convinced by his
miracles that he was an extraordinary person, sent from the
invisible world with a divine commission. It is probable that they
would have acknowledged him to be the Messiah, if they had not been
possessed by their teachers with a notion that the Messiah must be
a temporal Prince, appearing in external pomp and power, which the
figure Christ made, would not comport with; yet (whatever the
Pharisees said, whose copyhold was touched by the strictness and
spirituality of his doctrine) none of the people said that he was a
Deceiver, but some said that he was John Baptist, others
Elias, others one of the prophets,
3. The account they gave him of their own
sentiments concerning him, intimated their abundant satisfaction in
him, and in their having left all to follow him, which now, after
some time of trial, they see no reason to repent; But whom say
ye that I am? To this they have an answer ready, Thou art
the Christ, the Messiah often promised, and long expected,
II. These miracles of Christ take off
the offence of the cross, and assure us that Christ was, in it,
not conquered, but a Conqueror. Now that the disciples are
convinced that Jesus is the Christ, they may bear to hear of his
sufferings, which Christ now begins to give them notice of,
1. Christ taught his disciples that
he must suffer many things, Though they had got over the
vulgar error of the Messiah's being a temporal Prince, so far as to
believe their Master to be the Messiah, notwithstanding his present
meanness, yet still they retained it, so far as to expect that he
would shortly appear in outward pomp and grandeur, and
restore the kingdom to Israel; and therefore, to rectify
that mistake, Christ here gives them a prospect of the contrary,
that he must be rejected of the elders, and the chief
priests, and the scribes, who, they expected, should be
brought to own and prefer him; that, instead of being crowned,
he must be killed, he must be crucified, and after three
days he must rise again to a heavenly life, and to be no
more in this world. This he spoke openly (
2. Peter opposed it; He took him, and began to rebuke him. Here Peter showed more love than discretion, a zeal for Christ and his safety, but not according to knowledge. He took him—proslabomenos auton. He took hold of him, as it were to stop and hinder him, took him in his arms, and embraced him (so some understand it); he fell on his neck, as impatient to hear that his dear Master should suffer such hard things; or he took him aside privately, and began to rebuke him. This was not the language of the least authority, but of the greatest affection, of that jealousy for the welfare of those we love, which is strong as death. Our Lord Jesus allowed his disciples to be free with him, but Peter here took too great a liberty.
3. Christ checked him for his opposition
(
III. These miracles of Christ should engage us all to follow him, whatever it cost us, not only as they were confirmations of his mission, but as they were explications of his design, and the tendency of that grace which he came to bring; plainly intimating that by his Spirit he would do that for our blind, deaf, lame, leprous, diseased, possessed souls, which he did for the bodies of those many who in those distresses applied themselves to him. Frequent notice had been taken of the great flocking that there was to him for help in various cases: now this is written, that we may believe that he is the great Physician of souls, and may become his patients, and submit to his regimen; and here he tells us upon what terms we may be admitted; and he called all the people to him, to hear this, who modestly stood at some distance when he was in private conversation with his disciples. This is that which all are concerned to know, and consider, if they expect Christ should heal their souls.
1. They must not be indulgent of the
ease of the body; for (
2. They must not be solicitous, no,
not for the life of the body, when they cannot keep it
without quitting Christ,
(1.) We must not dread the loss of our
lives, provided it be in the cause of Christ (
(2.) We must dread the loss of our
souls, yea, though we should gain the whole world by it
(
What that is that men do, to save their
lives, and gain the world, he tells us (
In this chapter, we have, I. Christ's
transfiguration upon the mount,
1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and he was transfigured before them. 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 4 And there appeared unto them Elias with Moses: and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to say; for they were sore afraid. 7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11 And they asked him, saying, Why say the scribes that Elias must first come? 12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. 13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
Here is, I. A prediction of Christ's
kingdom now near approaching,
II. A specimen of that kingdom in the transfiguration of Christ, six days after Christ spoke that prediction. He had begun to give notice to his disciples of his death and sufferings; and, to prevent their offence at that, he gives them this glimpse of his glory, to show that his sufferings were voluntary, and what a virtue the dignity and glory of his person would put into them, and to prevent the offence of the cross.
1. It was on the top of a high
mountain, like the converse Moses had with God, which was on
the top of mount Sinai, and his prospect of Canaan from the top of
mount Pisgah. Tradition saith, It was on the top of the mount Tabor
that Christ was transfigured; and if so, the scripture was
fulfilled, Tabor and Hermon shall rejoice in thy name,
2. The witnesses of it were Peter, James,
and John; these were the three that were to bear record
on earth, answering to Moses, Elias, and the voice from
heaven, the three that were to bear record from above. Christ
did not take all the disciples with him, because the thing was to
be kept very private. As there are distinguishing favours which are
given to disciples and not to the world, so there are to some
disciples and not to others. All the saints are a people near to
Christ, but some lie in his bosom. James was the first of all
the twelve that died for Christ, and John survived them all, to be
the last eyewitness of this glory; he bore record (
3. The manner of it; He was transfigured
before them; he appeared in another manner than he used to do.
This was a change of the accidents, the substance remaining the
same, and it was a miracle. But transubstantiation, the change of
the substance, all the accidents remaining the same, is not a
miracle, but a fraud and imposture, such a work as Christ never
wrought. See what a great change human bodies are capable of, when
God is pleased to put an honour upon them, as he will upon the
bodies of the saints, at the resurrection. He was transfigured
before them; the change, it is probable, was gradual,
from glory to glory, so that the disciples, who had their eye upon
him all the while, had the clearest and most certain evidence they
could have, that this glorious appearance was no other than the
blessed Jesus himself, and there was no illusion in it. John seems
to refer to this (
4. His companions in this glory were Moses
and Elias (
5. The great delight that the disciples
took in seeing this sight, and hearing this discourse, is expressed
by Peter, the mouth of the rest; He said, Master, it is good for
us to be here,
6. The voice that came from heaven, was an
attestation of Christ's mediatorship,
7. The vision, being designed only to
introduce the voice, when that was delivered, disappeared
(
8. We have here the discourse between Christ and his disciples, as they came down from the mount.
(1.) He charged them to keep this matter
very private, till he was risen from the dead, which would
complete the proof of his divine mission, and then this must be
produced with the rest of the evidence,
(2.) The disciples were at a loss what the
rising from the dead should mean; they could not form any
notion of the Messiah's dying (
(3.) Christ gave them a key to the prophecy
concerning Elias (
14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. 15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye with them? 17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. 21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up; and he arose. 28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.
We have here the story of Christ casting
the devil out of a child, somewhat more fully related than it was
in
I. Christ's return to his disciples, and
the perplexity he found them in. He laid aside his robes of glory,
and came to look after his family, and to enquire what was become
of them. Christ's glory above does not make him forget the concerns
of his church below, which he visits in great humility,
II. The case which perplexed the disciples,
brought before him. He asked the scribes, who, he knew, were always
vexatious to his disciples, and teazing them upon
every occasion, "What question ye with them? What is the
quarrel now?" The scribes made no answer, for they were confounded
at his presence; the disciples made none, for they were comforted,
and now left all to him. But the father of the child opened the
case,
III. The rebuke he gave to them all
(
IV. The deplorable condition that the child
was actually in, when he was brought to Christ, and the doleful
representation which the father made of it. When the child saw
Christ, he fell into a fit; The spirit straightway tore him,
boiled within him, troubled him (so Dr. Hammond); as if the
devil would set Christ at defiance, and hoped to be too hard for
him too, and to keep possession in spite of him. The child
fell on the ground, and wallowed foaming. We may put
another construction upon it—that the devil raged, and had so much
the greater wrath, because he knew that his time was
short,
V. The pressing instances which the father
of the child makes with Christ for a cure (
VI. The answer Christ gave to his address
(
VII. The profession of faith which
the poor man made hereupon (
VIII. The cure of the child, and the
conquest of this raging devil in the child. Christ saw the
people come running together, expecting to see the issue of
this trial of skill, and therefore kept them in suspense no longer,
but rebuked the foul spirit; the unclean spirit, so
it should be rendered, as in other places. Observe, 1. What the
charge was which Christ gave to this unclean spirit; "Thou dumb
and deaf spirit, that makest the poor child dumb and deaf, but
shalt thyself be made to hear thy doom, and not be able to
say any thing against it, come out of him
immediately, and enter no more into him. Let him not only be
brought out of this fit, but let his fits never return." Note, Whom
Christ cures, he cures effectually. Satan may go out
himself, and yet recover possession; but if Christ cast
him out, he will keep him out. 2. How the unclean spirit
took it; he grew yet more outrageous, he cried, and rent
him sore, gave him such a twitch at parting, that he was as
one dead; so loth was he to quit his hold, so exasperated at
the superior power of Christ, so malicious to the child, and so
desirous was he to kill him. Many said, He is dead. Thus the
toss that a soul is in at the breaking of Satan's power in it may
perhaps be frightful for the present, but opens the door to lasting
comfort. 3. How the child was perfectly restored (
IX. The reason he gave to the disciples why
they could not cast out this devil. They enquired of him
privately why they could not, that wherein they were
defective might be made up another time, and they might not again
be thus publicly shamed; and he told them (
30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us is on our part.
Here, I. Christ foretels his own
approaching sufferings. He passed through Galilee with more
expedition than usual, and would not that any man should know of
it (
II. He rebukes his disciples for magnifying
themselves. When he came to Capernaum, he privately asked his
disciples what it was they disputed among themselves by the
way,
Now, (1.) They were willing to cover
this fault (
III. He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe,
1. The account which John gave him, of the
restraint they had laid upon one from making use of the name of
Christ, because he was not of their society. Though they were
ashamed to own their contests for preferment, they seem to boast of
this exercise of their authority, and expected their Master would
not only justify them in it, but commend them for it; and hoped he
would not blame them for desiring to be great, when they would thus
use their power for maintaining the honour of the sacred college.
Master, saith John, we saw one casting out devils in thy
name, but he followeth not us,
2. The rebuke he gave to them for this
(
41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. 50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
Here, I. Christ promiseth a reward to all
those that are any way kind to his disciples (
II. He threatens those that offend
his little ones, that wilfully are the occasion of sin or
trouble to them,
III. He warns all his followers to take
heed of ruining their own souls. This charity must begin at home;
if we must take heed of doing any thing to hinder others from good,
and to occasion their sin, much more careful must we be to avoid
every thing that will take us off from our duty, or lead us to sin;
and that which doth so we must part with, though it be ever so dear
to us. This we had twice in Matthew,
1. The case supposed, that our own hand, or eye, or foot, offend us; that the impure corruption we indulge is as dear to us as an eye or a hand, or that that which is to us as an eye or a hand, is become an invisible temptation to sin, or occasion of it. Suppose the beloved is become a sin, or the sin a beloved. Suppose we cannot keep that which is dear to us, but it will be a snare and a stumbling-block; suppose we must part with it, or part with Christ and a good conscience.
2. The duty prescribed in that case; Pluck out the eye, cut off the hand and foot, mortify the darling lust, kill it, crucify it, starve it, make no provision for it. Let the idols that have been delectable things, be cast away as detestable things; keep at a distance from that which is a temptation, though ever so pleasing. It is necessary that the part which is gangrened, should be taken off for the preservation of the whole. Immedicabile vulnus ense recidendum est, ne pars sincera trahatur—The part that is incurably wounded must be cut off, lest the parts that are sound be corrupted. We must put ourselves to pain, that we may not bring ourselves to ruin; self must be denied, that it may not be destroyed.
3. The necessity of doing this. The flesh
must be mortified, that we may enter into life (
4. The danger of not doing this. The matter
is brought to this issue, that either sin must die, or we must die.
If we will lay this Delilah in our bosom, it will betray us;
if we be ruled by sin, we shall inevitably be ruined
by it; if we must keep our two hands, and two eyes,
and two feet, we must with them be cast into hell.
Our Saviour often pressed our duty upon us, from the consideration
of the torments of hell, which we run ourselves into if we continue
in sin. With what an emphasis of terror are those words repeated
three times here, Where their worm dieth not, and the fire is
not quenched! The words are quoted from
The
In this chapter, we have, I. Christ's dispute with
the Pharisees concerning divorce,
1 And he arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. 2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation God made them male and female. 7 For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh: so then they are no more twain, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And in the house his disciples asked him again of the same matter. 11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery.
Our Lord Jesus was an itinerant Preacher, did not continue long in a place, for the whole land of Canaan was his parish, or diocese, and therefore he would visit every part of it, and give instructions to those in the remotest corners of it. Here we have him in the coasts of Judea, by the further side of Jordan eastward, as we found him, not long since, in the utmost borders westward, near Tyre and Sidon. Thus was his circuit like that of the sun, from whose light and heat nothing is hid. Now here we have him,
I. Resorted to by the people,
II. We have him disputed with by the Pharisees, who envied the progress of his spiritual arms, and did all they could to obstruct and oppose it; to divert him, to perplex him, and to prejudice the people against him.
Here is, 1. A question they started
concerning divorce (
2. Christ's reply to them with a question
(
3. The fair account they gave of what they
found in the law of Moses, expressly concerning divorce,
4. The answer that Christ gave to their
question, in which he abides by the doctrine he had formerly laid
down in this case (
(1.) That the reason why Moses, in his
law, permitted divorce, was such, as that they ought not to
make use of that permission; for it was only for the hardness of
their hearts (
(2.) That the account which Moses, in this
history, gives of the institution of marriage, affords such
a reason against divorce, as amounts to a prohibition of it. So
that if the question be, What did Moses command? (
Moses tells us, [1.] That God made man
male and female, one male, and one female; so that
Adam could not put away his wife and take another, for there
was no other to take, which was an intimation to all his sons, that
they must not. [2.] When this male and this female were, by
the ordinance of God, joined together in holy marriage, the law
was, That a man must leave his father and mother, and cleave to
his wife (
Now from all this he infers, that men ought
not to put their wives asunder from them, whom God
has put so near them. The bond which God himself has tied, is not
to be lightly untied. They who are divorcing their wives for every
offence, would do well to consider what would become of them, if
God should in like manner deal with them. See
5. Christ's discourse with his disciples,
in private, about this matter,
13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them.
It is looked upon as the indication of a kind and tender disposition to take notice of little children, and this was remarkable in our Lord Jesus, which is an encouragement not only to little children to apply themselves to Christ when they are very young, but to grown people, who are conscious to themselves of weakness and childishness, and of being, through manifold infirmities, helpless and useless, like little children. Here we have,
I. Little children brought to Christ,
II. The discouragement which the disciples gave to the bringing of children to Christ; They rebuked them that brought them; as if they had been sure that they knew their Master's mind in this matter, whereas he had lately cautioned them not to despise the little ones.
III. The encouragement Christ gave
to it. 1. He took it very ill that his disciples should keep them
off; When he saw it, he was much displeased,
17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 And they were astonished out of measure, saying among themselves, Who then can be saved? 27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. 28 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, 30 But he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31 But many that are first shall be last; and the last first.
I. Here is a hopeful meeting between
Christ and a young man; such he is said to be (
1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity.
2. He came to him when he was in the
way, in the midst of company: he did not insist upon a private
conference with him by night, as Nicodemus did, though like him he
was a ruler, but when he shall find him without, will
embrace that opportunity of advising with him, and not be
ashamed,
3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him.
4. His address to him was serious and
weighty; Good Master, what shall I do, that I may inherit
eternal life? Eternal life was an article of his creed, though
then denied by the Sadducees, a prevailing party: he asks, What
shall he do now that he may be happy for ever. Most men enquire for
good to be had in this world (
5. Christ encouraged this address, (1.) By
assisting his faith,
6. The young man bid fair for heaven,
having been free from any open gross violations of the divine
commands. Thus far he was able to same in some measure (
7. Christ had a kindness for him; Jesus,
beholding him, loved him,
II. Here is a sorrowful parting between Christ and this young man.
1. Christ gave him a command of trial, by
which it would appear whether he did in sincerity aim at eternal
life, and press towards it: he seemed to have his heart much upon
it, and if so, he is what he should be; but has he indeed his heart
upon it? Bring him to the touchstone. (1.) Can he find in his heart
to part with his riches for the service of Christ? He hath a
good estate, and now, shortly, at the first founding of the
Christian church, the necessity of the case will require that those
who have lands, sell them, and lay the money at the apostles'
feet; and how will he dispense with that?
2. Upon this he flew off (
III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things.
1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good.
(1.) Christ asserts this here; He looked
about upon his disciples, because he would have them all
take notice of what he said, that by it they might have their
judgments rightly informed, and their mistakes rectified,
concerning worldly wealth, which they were apt to over-rate; How
hardly shall they who have riches enter into the kingdom of
God!
(2.) This truth was very surprising to the
disciples; They were astonished at his words,
(3.) Christ reconciled them to it, by
referring it to the almighty power of God, to help even rich people
over the difficulties that lie in the way of their salvation
(
2. The greatness of the salvation of those
that have but a little of this world, and leave it for Christ. This
he speaks of, upon occasion of Peter's mentioning what he and the
rest of the disciples had left to follow him; Behold, (saith
he), we have left all to follow thee,
32 And they were in the way going up to
Jerusalem; and Jesus went before them: and they were amazed; and as
they followed, they were afraid. And he took again the twelve, and
began to tell them what things should happen unto him, 33
Saying, Behold, we go up to Jerusalem; and the Son of man
shall be delivered unto the chief priests, and unto the scribes;
and they shall condemn him to death, and shall deliver him to the
Gentiles: 34 And they shall mock him, and shall scourge him,
and shall spit upon him, and shall kill him: and the third day he
shall rise again. 35 And James and John, the sons of
Zebedee, come unto him, saying, Master, we would that thou
shouldest do for us whatsoever we shall desire. 36 And he
said unto them, What would ye that I should do for you? 37
They said unto him, Grant unto us that we may sit, one on thy right
hand, and the other on thy left hand, in thy glory. 38 But
Jesus said unto them, Ye know not what ye ask: can ye drink of the
cup that I drink of? and be baptized with the baptism that I am
baptized with? 39 And they said unto him, We can. And Jesus
said unto them, Ye shall indeed drink of the cup that I drink of;
and with the baptism that I am baptized withal shall ye be
baptized: 40 But to sit on my right hand and on my left hand
is not mine to give; but it shall be given to them for whom
it is prepared. 41 And when the ten heard it, they
began to be much displeased with James and
Here is, I. Christ's prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing.
1. See here how bold he was; when they were
going up to Jerusalem, Jesus went before them, as the
captain of our salvation, that was now to be made perfect
through sufferings,
2. See here how timorous and faint-hearted his disciples were; As they followed, they were afraid, afraid for themselves, as being apprehensive of their own danger; and justly might they be ashamed of their being thus afraid. Their Master's courage should have put spirit into them.
3. See here what method he took to silence
their fears. He did not go about to make the matter better than it
was, nor to feed them with hopes that he might escape the storm,
but told them again what he had often told them before, the
things that should happen to him. He knew the worst of it,
and therefore went on thus boldly, and he will let them know the
worst of it. Come, be not afraid; for, (1.) There is no
remedy, the matter is determined, and cannot be avoided. (2.) It is
only the Son of man that shall suffer; their time of
suffering was now at hand, he will now provide for their security.
(3.) He shall rise again; the issue of his sufferings will
be glorious to himself, and advantageous to all that are his,
II. The check he gave to two of his
disciples for their ambitious request. This story is much the same
here as we had it
Note, 1. As, on the one hand, there are
some that do not use, so, on the other hand, there are some
that abuse, the great encouragements Christ has given us in
prayer. He hath said, Ask, and it shall be given you; and it
is a commendable faith to ask for the great things he has promised;
but it was a culpable presumption in these disciples to make such a
boundless demand upon their Master; We would that thou shouldest
do for us whatsoever we shall desire. We had much better leave
it to him to do for us what he sees fit, and he will do more than
we can desire,
2. We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you? He would have them go on with their suit, that they might be made ashamed of it.
3. Many have been led into a snare by false notions of Christ's kingdom, as if it were of this world, and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni—The first peer of the realm, and the other next him, like Joseph in Pharaoh's court, or Daniel in Darius's.
4. Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many a time been dazzled. Whereas to be good should be more our care than to look great, or to have the pre-eminence.
5. Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe to God, and wisdom to subscribe.
6. It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love. Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be.
III. The check he gave to the rest of the
disciples, for their uneasiness at it. They began to be much
displeased, to have indignation about James and John,
1. That dominion was generally abused in
the world (
2. That therefore it ought not to be
admitted into the church; "It shall not be so among
you; those that shall be put under your charge, must be as
sheep under the charge of the shepherd, who is to tend them
and feed them, and be a servant to them, not as horses under the
command of the driver, that works them and beats them, and gets his
pennyworths out of them. He that affects to be great and chief,
that thrusts himself into a secular dignity and dominion, he
shall be servant of all, he shall be mean and contemptible in
the eyes of all that are wise and good; he that exalteth himself
shall be abased." Or rather, "He that would be truly
great and chief, he must lay out himself to do good to all, must
stoop to the meanest services, and labour in the hardest services.
Those not only shall be most honoured hereafter, but are
most honourable now, who are most useful." To convince them
of this, he sets before them his own example (
46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.
This passage of story agrees with that,
I. This blind man sat begging; as they do with us. Note, Those who by the providence of God are disabled to get a livelihood by their own labour, and have not any other way of subsisting, are the most proper objects of charity; and particular care ought to be taken of them.
II. He cried out to the Lord Jesus for
mercy; Have mercy on me, O Lord, thou Son of David.
Misery is the object of mercy, his own miserable case he recommends
to the compassion of the Son of David, of whom it was
foretold, that, when he should come to save us, the eyes of the
blind should be opened,
III. Christ encouraged him to hope that he should find mercy; for he stood still, and commanded him to be called. We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; "Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee." Note, The gracious invitations Christ gives us to come to him, are great encouragements to our hope, that we shall speed well if we come to him, and shall have what we come for. Let the guilty, the empty, the tempted, the hungry, the naked, be of good comfort, for he calls them to be pardoned, to be supplied, to be succoured, to be filled, to be clothed, to have all that done for them, which their case calls for.
IV. The poor man, hereupon, made the best
of his way to Christ; He cast away his loose upper
garment, and came to Jesus (
V. The particular favour he begged, was, that his eyes might be opened; that so he might be able to work for his living, and might be no longer burthensome to others. It is a very desirable thing to be in a capacity of earning our own bread; and where God has given men their limbs and senses, it is a shame for men by their foolishness and slothfulness to make themselves, in effect, blind and lame.
VI. This favour he received; his eyes were
opened (
We are now come to the Passion-Week, the week in
which Christ died, and the great occurrences of that week. I.
Christ's riding in triumph into Jerusalem,
1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. 4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. 9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: 10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. 11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off.
I. The outside of this triumph was
very mean; he rode upon an ass's colt, which being an
ass, looked contemptible, and made no figure; and, being but a
colt, whereon never man sat, we may suppose, was rough and
untrimmed, and not only so, but rude and ungovernable, and would
disturb and disgrace the solemnity. This colt was borrowed
too. Christ went upon the water in a borrowed boat, ate the
passover in a borrowed chamber, was buried in a
borrowed sepulchre, and here rode on a borrowed ass.
Let not Christians scorn to be beholden one to another, and, when
need is, to go a borrowing, for our Master did not. He had no rich
trappings; they threw their clothes upon the colt, and so he sat
upon him,
II. The inside of this triumph was
very great; not only as it was the fulfilling of the
scripture (which is not taken notice of here, as it as in Matthew),
but as there were several rays of Christ's glory shining forth in
the midst of all this meanness. 1. Christ showed his knowledge of
things distant, and his power over the wills of men, when he sent
his disciples for the colt,
(1.) They welcomed his person
(
(2.) They wished well to his
intent,
Christ, thus attended, thus
applauded, came into the city, and went directly to the
temple. Here was no banquet of wine prepared for his
entertainment, nor the least refreshment; but he immediately
applied himself to his work, for that was his meat and
drink. He went to the temple, that the scripture
might be fulfilled; "The Lord whom ye seek, shall suddenly come
to his temple, without sending any immediate notice before him;
he shall surprise you with a day of visitation, for he shall
be like a refiner's fire, and like fuller's soap,"
12 And on the morrow, when they were come from Bethany, he was hungry: 13 And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16 And would not suffer that any man should carry any vessel through the temple. 17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. 18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. 19 And when even was come, he went out of the city. 20 And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 22 And Jesus answering saith unto them, Have faith in God. 23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. 24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
Here is, I. Christ's cursing the fruitless
fig-tree. He had a convenient resting-place at Bethany, and
therefore thither he went at resting-time; but his work lay at
Jerusalem, and thither therefore he returned in the morning, at
working-time; and so intent was he upon his work, that he went out
from Bethany without breakfast, which, before he was gone far, he
found the want of, and was hungry (
II. His clearing the temple of the
market-people that frequented it, and of those that made it a
thoroughfare. We do not find that Christ met with food elsewhere,
when he missed of it on the fig-tree; but the zeal of God's house
so ate him up, and made him forget himself, that he came, hungry as
he was, to Jerusalem, and went straight to the temple, and began to
reform those abuses which the day before he had marked out; to show
that when the Redeemer came to Zion, his errand was, to turn
away ungodliness from Jacob (
1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.
2. He would not suffer that any man
should carry any vessel, any sort of goods or wares, through
the temple, or any of the courts of it, because it was the
nearer way, and would save them the labour of going about,
3. He gave a good reason for this; because
it was written, My house shall be called of all nations, The
house of prayer,
4. The scribes and the chief priests were
extremely nettled at this,
III. His discourse with his disciples, upon
occasion of the fig-tree's withering away which he had cursed. At
even, as usual, he went out of the city (
1. How the disciples were affected with it.
Peter remembered Christ's words, and said, with surprise,
Master, behold, the fig-tree which thou cursedst is withered
away,
2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful.
(1.) Christ teacheth them from hence to
pray in faith (
(2.) To this is added here that necessary
qualification of the prevailing prayer, that we freely forgive
those who have been any way injurious to us, and be in charity with
all men (
27 And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? 29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. 30 The baptism of John, was it from heaven, or of men? answer me. 31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? 32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. 33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.
We have here Christ examined by the great
Sanhedrim concerning his authority; for they claimed a power to
call prophets to an account concerning their mission. They came to
him when he was walking in the temple, not for his
diversion, but teaching the people, first one company and
then another. The Peripatetic philosophers were so called from the
custom they had of walking when they taught. The cloisters,
or piazzas, in the courts of the temple, were fitted for this
purpose. The great men were vexed to see him followed and heard
with attention, and therefore came to him with some
solemnity, and did as it were arraign him at the bar with this
question, By what authority doest thou these things?
I. How they designed hereby to run him
aground, and embarrass him. If they could make it out before the
people, that he had not a legal mission, that he was not
duly ordained, though he was ever so well qualified, and
preached ever so profitably and well, they would tell the people
that they ought not to hear him. This they made the last
refuge of an obstinate unbelief; because they were resolved not to
receive his doctrine, they were resolved to find some flaw or other
in his commission, and will conclude it invalid, if it be not
produced and ratified in their court. Thus the Papists resolve
their controversy with us very much into the mission of our
ministers, and if they have but any pretence to overthrow that,
they think they have gained their point, though we have the
scripture ever so much on our side. But this is indeed a question,
which all that act either as magistrates or ministers, ought to be
furnished with a good answer to, and often put to themselves, By
what authority do I these things? For how can men preach
except they be sent? Or how can they act with comfort, or
confidence, or hope of success, except they be authorized?
II. How he effectually ran them aground,
and embarrassed them, with this question, "What are your thoughts
concerning the baptism of John? Was it from heaven, or of
men? By what authority did John preach, and baptize, and gather
disciples? Answer me,
They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus.
1. If they own the baptism of John to be
from heaven, as really it was, they shame themselves;
for Christ will presently turn it upon them, Why did ye not then
believe him, and receive his baptism? They could not bear that
Christ should say this, but they could bear it that their own
consciences should say so, because they had an art of stifling and
silencing them, and because what conscience said, though it might
gall and grate them a little, would not shame them; and then
they would do well enough, who looked no further than Saul's
care, when he was convicted, Honour me now before this
people,
2. If they say, "It is of men, he
was not sent of God, but his doctrine and baptism were inventions
of his own," they expose themselves, the people will be
ready to do them a mischief, or a least clamour upon them; for
all men counted John that he was a prophet indeed, and
therefore they could not bear that he should be reflected on. Note,
There is a carnal slavish fear, which not only wicked subjects but
wicked rulers likewise are liable to, which God makes use of as a
means to keep the world in some order, and to suppress
violence, that it shall not always grow up into a rod of
wickedness. Now by this dilemma to which Christ brought them,
(1.) They were confounded and baffled, and forced to make a
dishonourable retreat; to pretend ignorance—We cannot tell
(and that was mortification enough to those proud men), but really
to discover the greatest malice and wilfulness. What Christ did by
his wisdom, we must labour to do by our well doing—put to
silence the ignorance of foolish men,
In this chapter, we have, I. The parable of the
vineyard let out to unthankful husbandmen, representing the sin and
ruin of the Jewish church,
1 And he began to speak unto them by parables. A certain man planted a vineyard, and set a hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent him away empty. 4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another; and him they killed, and many others; beating some, and killing some. 6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: 11 This was the Lord's doing, and it is marvellous in our eyes? 12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.
Christ had formerly in parables showed how
he designed to set up the gospel church; now he begins in parables
to show how he would lay aside the Jewish church, which it might
have been grafted into the stock of, but was built upon the
ruins of. This parable we had just as we have it here,
I. They that enjoy the privileges of the
visible church, have a vineyard let out to them, which is capable
of great improvement, and from the occupiers of which rent is
justly expected. When God showed his word unto Jacob, his
statutes and judgments unto Israel (
II. Those whom God lets out his vineyard
to, he sends his servants to, to put them in mind of his just
expectations from them,
III. It is sad to think what base usage
God's faithful ministers have met with, in all ages, from those
that have enjoyed the privileges of the church, and have not
brought forth fruit answerable. The Old-Testament prophets were
persecuted even by those that went under the name of the
Old-Testament church. They beat them, and sent them empty
away (
IV. It was no wonder if those who abused
the prophets, abused Christ himself. God did at length send them
his Son, his well-beloved; it was therefore so much the
greater kindness in him to send him; as in Jacob to send Joseph to
visit his brethren,
V. For such sinful and shameful doings
nothing can be expected but a fearful doom (
1. He will come, and destroy the husbandmen, whom he would have saved. When they only denied the fruit, he did not distrain upon them for rent, nor disseize them and dispossess them for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation.
2. He will give the vineyards to
others. If he have not the rent from them, he will have it from
another people, for God will be no loser by any. This was fulfilled
in the taking in of the Gentiles, and the abundance of fruit which
the gospel brought forth in all the world,
3. Their opposition to Christ's exaltation
shall be no obstruction to it (
Now what effect had this parable upon the
chief priests and scribes, whose conviction was designed by it?
They knew he spoke this parable against them,
13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cæsar, or not? 15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. 16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar's. 17 And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's, and to God the things that are God's. And they marvelled at him.
When the enemies of Christ, who thirsted
for his blood, could not find occasion against him from what he
said against them, they tried to ensnare him by putting questions
to him. Here we have him tempted, or attempted rather, with
a question about the lawfulness of paying tribute to Cæsar. We had
this narrative,
I. The persons they employed were the
Pharisees and the Herodians, men that in this matter
were contrary to one another, and yet concurred against Christ,
II. The pretence they made was, that they
desired him to resolve them a case of conscience, which was of
great importance in the present juncture; and they take on them to
have a high opinion of his ability to resolve it,
III. The question they put was, Is it
lawful to give tribute to Cæsar, or not? They would be thought
desirous to know their duty. As a nation that did righteousness,
they ask of God the ordinances of justice, when really they
desired nothing but to know what he would say, in hopes that, which
side soever he took of the question, they might take occasion from
it to accuse him. Nothing is more likely to ensnare ministers, than
bringing them to meddle with controversies about civil rights, and
to settle land-marks between the prince and the subject, which it
is fit should be done, while it is not at all fit that they should
have the doing of it. They seemed to refer the determining of this
matter to Christ; and he indeed was fit to determine it, for by
him kings reign, and princes decree justice; they put the
question fairly, Shall we give, or shall we not give? They
seemed resolved to stand to his award; "If thou sayest that we must
pay tribute, we will do it, thou we be made beggars by it. If thou
sayest that we must not, we will not, though we be made traitors
for it." Many seemed desirous to do it; as those proud men,
IV. Christ determined the question, and
evaded the snare, by referring them to their national concessions
already made, by which they were precluded from disputing this
matter,
18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed. 21 And the second took her, and died, neither left he any seed: and the third likewise. 22 And the seven had her, and left no seed: last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err.
The Sadducees, who were the deists of that age, here attack our Lord Jesus, it should seem, not as the scribes, and Pharisees, and chief-priests, with any malicious design upon his person; they were not bigots and persecutors, but sceptics and infidels, and their design was upon his doctrine, to hinder the spreading of that: they denied that there was any resurrection, and world of spirits, any state of rewards and punishments on the other side of death: now those great and fundamental truths which they denied, Christ had made it his business to establish and prove, and had carried the notion of them much further that ever it was before carried; and therefore they set themselves to perplex his doctrine.
I. See here the method they take to
entangle it; they quote the ancient law, by which, if a man died
without issue, his brother was obliged to marry his widow,
II. See here the method Christ takes to clear and establish this truth, which they attempted to darken, and give a shock to. This was a matter of moment, and therefore Christ does not pass it over lightly, but enlarges upon it, that, if they should not be reclaimed, yet others might be confirmed.
1. He charges the Sadducees with
error, and charges that upon their ignorance. They
who banter the doctrine of the resurrection as some do in our age,
would be thought the only knowing men, because the only free
thinkers, when really they are the fools in Israel, and the
most enslaved and, prejudiced thinkers in the world. Do
ye not therefore err? Ye cannot but be sensible of it
yourselves, and that the cause of your error is, (1.) Because ye do
not know the scriptures. Not but that the Sadducees had read
the scriptures, and perhaps were ready in them; yet they might be
truly said not to know the scriptures, because they did not
know the sense and meaning of them, but put false constructions
upon them; or they did not receive the scriptures as the word of
God, but set up their own corrupt reasonings in opposition to the
scripture, and would believe nothing but what they could see. Note,
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. Keep the truth, the
scripture-truth, and it shall keep thee. (2.) Because ye know
not the power of God. They could not but know that God is
almighty, but they would not apply that doctrine to this matter,
but gave up the truth to the objections of the impossibility of it,
which would all have been answered, if they had but stuck to the
doctrine of God's omnipotence, to which nothing is
impossible. This therefore which God hath spoken once, we are
concerned to hear twice, to hear and believe, to hear and
apply—that power belongs to God,
2. He sets aside all the force of their
objection, by setting the doctrine of the future state in a true
light (
III. He builds the doctrine of the future
state, and of the blessedness of the righteous in that state, upon
the covenant of God with Abraham, which God was pleased to own,
being after Abraham's death,
28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.
The scribes and Pharisees were (however bad
otherwise) enemies to the Sadducees; now one would have expected
that, when they heard Christ argue so well against the Sadducees,
they would have countenanced him, as they did Paul when he appeared
against the Sadducees (
I. He enquired, Which is the first
commandment of all?
II. Christ gave him a direct answer to this
enquiry,
1. That the great commandment of all, which
is indeed inclusive of all, is, that of loving God with all our
hearts. (1.) Where there is a commanding principle in the soul,
there is a disposition to every other duty. Love is the leading
affection of the soul; the love of God is the leading grace in the
renewed soul. (2.) Where this is not, nothing else that is good is
done, or done aright, or accepted, or done long. Loving God with
all our heart, will effectually take us off from, and arm us
against, all those things that are rivals with him for the throne
in our souls, and will engage us to every thing by which he may be
honoured, and with which he will be pleased; and no commandment
will be grievous where this principle commands, and has the
ascendant. Now here in, Mark, our Saviour prefixes to this command
the great doctrinal truth upon which it is built (
2. That the second great commandment is, to
love our neighbour as ourselves (
III. The scribe consented to what Christ
said, and descanted upon it,
IV. Christ approved of what he said, and
encouraged him to proceed in his enquiries of him,
35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? 36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. 38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, 39 And the chief seats in the synagogues, and the uppermost rooms at feasts: 40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.
Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground.
1. They told the people that the Messiah
was to be the Son of David (
2. Yet they could not tell them how,
notwithstanding that it was very proper for David, in spirit, the
spirit of prophecy, to call him his Lord, as he doth,
Now this galled the scribes, to have their
ignorance thus exposed, and, no doubt, incensed them more against
Christ; but the common people heard him gladly,
II. He cautions the people to take heed of
suffering themselves to be imposed upon by the scribes, and of
being infected with their pride and hypocrisy; He said unto them
in his doctrine, "Beware of the scribes (
1. They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt.
2. They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God's sake, whom hereby they pretended to glorify, but for their neighbour's sake, whom hereby they pretended to be serviceable to.
3. They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not.
4. They herein aimed to enrich themselves. They devoured widows' houses, made themselves masters of their estates by some trick or other; it was to screen themselves from the suspicion of dishonesty, that they put on the mask of piety; and that they might not be thought as bad as the worst, they were studious to seem as good as the best. Let fraud and oppression be thought the worse of for their having profaned and disgraced long prayers; but let not prayers, no nor long prayers, be thought the worse of, if made in humility and sincerity, for their having been by some thus abused. But as iniquity, thus disguised with a show of piety, is double iniquity, so its doom will be doubly heavy; These shall receive great damnation; greater than those that live without prayer, greater than they would have received for the wrong done to the poor widows, if it had not been thus disguised. Note, The damnation of hypocrites will be of all others the greatest damnation.
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
This passage of story was not in Matthew, but is here and in Luke; it is Christ's commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe,
I. There was a public fund for
charity, into which contributions were brought, and out of which
distributions were made; a poor's-box, and this in the
temple; for works of charity and works of piety very fitly go
together; where God is honoured by our worship, it is proper he
should be honoured by the relief of his poor; and we often find
prayers and alms in conjunction, as
II. Jesus Christ had an eye upon it; He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men.
III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things.
IV. There was a poor widow that cast in
two mites, which make a farthing (
We have here the substance of that prophetical
sermon which our Lord Jesus preached, pointing at the destruction
of Jerusalem, and the consummation of all things; it was one of the
last of his sermons, and not ad populum—to the people, but
ad clerum—to the clergy; it was private, preached only to
four of his disciples, with whom his secret was. Here is, I. The
occasion of his prediction—his disciples' admiring the building of
the temple (
1 And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! 2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, 4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?
We may here see,
I. How apt many of Christ's own disciples
are to idolize things that look great, and have been long
looked upon as sacred. They had heard Christ complain of
those who had made the temple a den of thieves; and yet,
when he quitted it, for the wickedness that remained in it, they
court him to be as much in love as they were with the stately
structure and adorning of it. One of them said to him, "Look,
Master, what manner of stones, and what buildings are here,
II. How little Christ values external pomp,
where there is not real purity; "Seest thou these great
buildings" (saith Christ), "and admirest thou them? I tell
thee, the time is at hand when there shall not be left one stone
upon another, that shall not be thrown down,"
III. How natural it is to us to desire to know things to come, and the times of them; more inquisitive we are apt to be about that than about our duty. His disciples knew not how to digest this doctrine of the ruin of the temple, which they thought must be their Master's royal palace, and in which they expected their preferment, and to have the posts of honour; and therefore they were in pain till they got him alone, and got more out of him concerning this matter. As he was returning to Bethany therefore, he sat upon the mount of Olives, over against the temple, where he had a full view of it; and there four of them agreed to ask him privately, what he meant by the destroying of the temple, which they understood no more than they did the predictions of his own death, so inconsistent was it with their scheme. Probably, though these four proposed the question, yet Christ's discourse, in answer to it, was in the hearing of the rest of the disciples, yet privately, that is, apart from the multitude. Their enquiry is, When shall these things be? They will not question, at least not seem to question, whether they shall be or no (for their Master has said that they shall), but are willing to hope it is a great way off. Yet they ask not precisely the day and year (therein they were modest), but say, "Tell us what shall be the sign, when all these things shall be fulfilled? What presages shall there be of them, and how may we prognosticate their approach?"
5 And Jesus answering them began to say, Take heed lest any man deceive you: 6 For many shall come in my name, saying, I am Christ; and shall deceive many. 7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. 8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. 9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10 And the gospel must first be published among all nations. 11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. 12 Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. 13 And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved.
Our Lord Jesus, in reply to their question, sets himself, not so much to satisfy their curiosity as to direct their consciences; leaves them still in the dark concerning the times and seasons, which the father has kept in his own power, and which it was not for them to know; but gives them the cautions which were needful, with reference to the events that should now shortly come to pass.
I. They must take heed that they be not
deceived by the seducers and imposters that
should now shortly arise (
II. They must take heed that they be not
disturbed at the noise of wars, which they should be alarmed
with,
III. They must take heed that they be not
drawn away from Christ, and from their duty to him, by the
sufferings they should meet with for Christ's sake. Again, he
saith, "Take heed to yourselves,
1. What the trouble is which they must expect.
(1.) They shall be hated of all men; trouble enough! The thoughts of being hated are grievous to a tender spirit, and the fruits of that hatred must needs be a constant vexation; those that are malicious, will be mischievous. It was not for any thing amiss in them, or done amiss by them, that they were hated, but for Christ's name sake, because they were called by his name, called upon his name, preached his name, and wrought miracles in his name. The world hated them because he loved them.
(2.) Their own relations shall
betray them, those to whom they were most nearly allied, and
on whom therefore they depended for protection; "They shall
betray you, shall inform against you, and be your prosecutors."
If a father has a child that is a Christian, he shall become void
of natural affection, it shall be swallowed up in bigotry, and he
shall betray his own child to the persecutors, as if he were a
worshipper of other gods,
(3.) Their church-rulers shall inflict their censures upon them; "You shall be delivered up to the great Sanhedrim at Jerusalem, and to the inferior courts and consistories in other cities, and shall be beaten in the synagogues with forty stripes at a time, as offenders against the law which was read in the synagogue." It is no new thing for the church's artillery, through the treachery of its officers, to be turned against some of its best friends.
(4.) Governors and kings shall use their power against them. Because the Jews have not power to put them to death, they shall incense the Roman powers against them, as they did Herod against James and Peter; and they shall cause you to be put to death, as enemies to the empire. They must resist unto blood, and still resist.
2. What they shall have to comfort themselves with, in the midst of these great and sore troubles.
(1.) That the work they were called to
should be carried on and prosper, notwithstanding all this
opposition which they should meet with in it (
(2.) That their sufferings, instead of
obstructing their work, should forward it; "Your being brought
before governors and kings shall be for a testimony of
them (so some read it,
(3.) That, when they were brought before
kings and governors for Christ's sake, they should have special
assistance from heaven, to plead Christ's cause and their own
(
(4.) That heaven at last would make
amends for all; "You will meet with a great deal of hardship in
your way, but have a good heart on it, your warfare will be
accomplished, and your testimony finished, and he that shall
endure to the end, the same shall be saved,"
14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judæa flee to the mountains: 15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his garment. 17 But woe to them that are with child, and to them that give suck in those days! 18 And pray ye that your flight be not in the winter. 19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. 21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: 22 For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect. 23 But take ye heed: behold, I have foretold you all things.
The Jews, in rebelling against the Romans,
and in persecuting the Christians, were hastening to their own ruin
apace, both efficiently and meritoriously, were setting both God
and man against them; see
I. What is here foretold concerning it.
1. That the Roman armies should make
a descent upon Judea, and invest Jerusalem, the holy city. These
were the abomination of desolation, which the Jews
did abominate, and by which they should be made
desolate. The country of thine enemy is called the land
which thou abhorrest,
2. That when the Roman army should
come into the country, there would be no safety any where but by
quitting the country, and that with all possible expedition. It
will be in vain to fight, the enemies will be too hard for
them; in vain to abscond, the enemies will find them out;
and in vain to capitulate, the enemies will give them no
quarter; a man cannot have so much as his life given him for a
prey, but by fleeing to the mountains out of Judea; and let
him take the first alarm, and make the best of his way. If he be
on the house-top, trying from thence to discover the motions
of the enemy, and spies them coming, let him not go down, to
take any thing out of the house, for it will occasion his
losing of time, which is more precious than his best goods, and
will but encumber him, and embarrass his flight. If he be in the
field, and there discover the approach of the enemy, let him get
away as he is, and not turn back again, to take up his
garment,
3. That it would go very hard at that time
with poor mothers and nurses (
4. That throughout all the country of the
Jews, there should be such destruction and desolation made, as
could not be paralleled in any history (
II. What directions are given to the disciples with reference to it.
1. They must shift for the safety of
their lives; "When you see the country invaded, and the city
invested, flatter not yourselves with thoughts that the enemy will
retire, or that you may be able to make your part good with them;
but, without further deliberation or delay, let them that are in
Judea, flee to the mountains,
2. They must provide for the safety of
their souls; "Seducers will be busy at that time, for
they love to fish in troubled waters, and therefore then you must
double your guard; then, if any man shall say unto you,
Lo, here is Christ, or, Lo, he is there, you know he
is in heaven, and will come again at the end of time, to judge the
world, and therefore believe them not; having received
Christ, be not drawn into the snares of any
antichrist; for false Christs, and false prophets,
shall arise,"
24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, 25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. 26 And then shall they see the Son of man coming in the clouds with great power and glory. 27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.
These verses seem to point at Christ's
second coming, to judge the world; the disciples, in their
question, had confounded the destruction of Jerusalem and
the end of the world (
1. The final dissolution of the present
frame and fabric of the world; even of that part of it which seems
least liable to change, the upper part, the pure and more refined
part; The sun shall be darkened, and the moon shall
no more give her light; for they shall be quite outshone by
the glory of the Son of man,
2. The visible appearance of the Lord
Jesus, to whom the judgment of that day shall be committed
(
3. The gathering together of all the elect
to him (
28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30 Verily I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall pass away: but my words shall not pass away. 32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch.
We have here the application of this prophetical sermon; now learn to look forward in a right manner.
I. "As to the destruction of
Jerusalem, expect it to come very shortly; as when
the branch of the fig-tree becomes soft, and the leaves
sprout forth, ye expect that summer will come shortly,
II. "As to the end of the world, do
not enquire when it will come, for it is not a question fit to be
asked, for of that day, and that hour, knoweth no
man; it is a thing at a great distance; the exact time is fixed
in the counsel of God, but is not revealed by any word of God,
either to men on earth, or to angels in heaven; the
angels shall have timely notice to prepare to attend in that day,
and it shall be published, when it comes to the children of men,
with sound of trumpet; but, at present, men and
angels are kept in the dark concerning the precise time of
it, that they may both attend to their proper services in the
present day." But it follows, neither the Son; but is there
any thing which the Son is ignorant of? We read indeed of a book
which was sealed, till the Lamb opened the seals; but did not he
know what was in it, before the seals were opened? Was not he privy
to the writing of it? There were those in the primitive times, who
taught from this text, that there were some things that Christ, as
man, was ignorant of; and from these were called
Agnoetæ; they said, "It was no more absurd to say so, than
to say that his human soul suffered grief and fear;" and many of
the orthodox fathers approved of this. Some would evade it, by
saying that Christ spoke this in a way of prudential economy, to
divert the disciples from further enquiry: but to this one of the
ancients answers, It is not fit to speak too nicely in this
matter—ou dei pany akribologein, so Leontius in
Dr. Hammond, "It is certain (says Archbishop Tillotson) that
Christ, as God, could not be ignorant of any thing; but the divine
wisdom which dwelt in our Saviour, did communicate itself to his
human soul, according to the divine pleasure, so that his human
nature might sometimes not know some things; therefore Christ is
said to grow in wisdom (
III. "As to both, your duty is to watch
and pray. Therefore the time is kept a secret, that you may be
engaged to stand always upon your guard (
1. Our Master is gone away, and left us
something in trust, in charge, which we must give account of,
2. We ought to be always upon our watch, in
expectation of his return,
In this chapter begins the account which this
evangelist gives of the death and sufferings of our Lord Jesus,
which we are all concerned to be acquainted, not only with the
history of, but with the mystery of. Here is, I. The plot of the
chief priests and scribes against Christ,
1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. 2 But they said, Not on the feast day, lest there be an uproar of the people. 3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. 10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.
We have here instances,
I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious.
1. Here was one friend, that was so
kind as to invite him to sup with him; and he was so kind as
to accept the invitation,
2. Here was another friend, that was
so kind as to anoint his head with very precious ointment as
he sat at meat. This was an extraordinary piece of respect
paid him by a good woman that thought nothing too good to bestow
upon Christ, and to do him honour. Now the scripture was fulfilled,
When the king sitteth at his table, my spikenard sendeth forth
the smell thereof,
Now, (1.) There were those that put a
worse construction upon this than it deserved. They
called it a waste of the ointment,
(2.) Our Lord Jesus put a better
construction upon it than, for aught that appears, was
designed. Probably, she intended no more, than to show the
great honour she had for him, before all the company, and to
complete his entertainment. But Christ makes it to be an act of
great faith, as well as great love (
(3.) He recommended this piece of heroic
piety to the applause of the church in all ages; Wherever this
gospel shall be preached, it shall be spoken of, for a memorial of
her,
II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief.
1. The chief priests, his open
enemies, consulted how they might put him to death,
Now see, [1.] How spiteful Christ's
enemies were; they did not think it enough to banish or imprison
him, for they aimed not only to silence him, and stop
his progress for the future, but to be revenged on him for all the
good he had done. [2.] How subtle they were; Not on the
feast-day, when the people are together; they do not say, Lest
they should be disturbed in their devotions, and diverted from
them, but, Lest there should be an uproar (
2. Judas, his disguised enemy,
contracted with them for the betraying of him,
(1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them.
(2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy.
(3.) Having secured the money, he set
himself to make good his bargain; he sought how he might
conveniently betray him, how he might seasonably deliver him
up, so as to answer the intention of those who had hired him.
See what need we have to be careful that we do not ensnare
ourselves in sinful engagements. If at any time we be so ensnared
in the words of our mouths, we are concerned to deliver ourselves
by a speedy retreat,
12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? 13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest chamber, where I shall eat the passover with my disciples? 15 And he will show you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. 19 And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I? 20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. 21 The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born. 22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. 23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 26 And when they had sung a hymn, they went out into the mount of Olives. 27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. 28 But after that I am risen, I will go before you into Galilee. 29 But Peter said unto him, Although all shall be offended, yet will not I. 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.
In these verses we have,
I. Christ's eating the passover with his disciples, the night before he died, with the joys and comforts of which ordinance he prepared himself for his approaching sorrows, the full prospect of which did not indispose him for that solemnity. Note, No apprehension of trouble, come or coming, should put us by, or put us out of frame for, our attendance on holy ordinances, as we have opportunity for it.
1. Christ ate the passover at the usual
time when the other Jews did, as Dr. Whitby had fully made out,
and not, as Dr. Hammond would have it, the night before. It was on
the first day of that feast, which (taking in all the eight days of
the feast) was called, The feast of unleavened bread, even
that day when they killed the passover,
2. He directed his disciples how to find
the place where he intended to eat the passover; and hereby gave
such another proof of his infallible knowledge of things distant
and future (which to us seem altogether contingent), as he
had given when he sent them for the ass on which he rode in triumph
(
3. He ate the passover in an upper room furnished, estromenon—laid with carpets (so Dr. Hammond); it would seem to have been a very handsome dining-room. Christ was far from affecting any thing that looked stately in eating his common meals; on the contrary, he chose that which was homely, sat down on the grass: but, when he was to keep a sacred feast, in honour of that he would be at the expense of as good a room as he could get. God looks not at outward pomp, but he looks at the tokens and expressions of inward reverence for a divine institution, which, it is to be feared, those want, who, to save charges, deny themselves decencies in the worship of God.
4. He ate it with the twelve, who
were his family, to teach those who have the charge of families,
not only families of children, but families of
servants, or families of scholars, or pupils,
to keep up religion among them, and worship God with them. If
Christ came with the twelve, then Judas was with them,
though he was at this time contriving to betray his Master; and it
is plain by what follows (
II. Christ's discourse with his disciples, as they were eating the passover. It is probable that they had discourse, according to the custom of the feast, of the deliverance of Israel out of Egypt, and the preservation of the first-born, and were as pleasant as they used to be together on this occasion, till Christ told them that which would mix trembling with their joys.
1. They were pleasing themselves
with the society of their Master; but he tells them that
they must now presently lose him; The Son of man is
betrayed; and they knew, for he had often told them, what
followed—If he be betrayed, the next news you will hear of
him, is, that he is crucified and slain; God hath
determined it concerning him, and he agrees to it; The Son of
man goes, as it is written of him,
2. They were pleasing themselves
with the society one of another, but Christ casts a damp
upon the joy of that, by telling them, One of you that eateth
with me shall betray me,
Now, in answer to their enquiry, Christ
saith that, [1.] Which would make them easy; "It is not you,
or you; it is this that now dips with me in the dish;
the adversary and enemy is this wicked Judas." [2.] Which, one
would think, should make Judas very uneasy. If he go on in
his undertaking, it is upon the sword's point, for woe to that
many by whom the Son of man is betrayed; he is undone, for
every undone; his sin will soon find him out; and it were
better for him that he had never been born, and had never
had a being than such a miserable one as he must have. It is very
probable that Judas encouraged himself in it with this
thought, that his Master had often said he must be betrayed; "And
if it must be done, surely God will not find fault with him
that doth it, for who hath resisted his will?" As that
objector argues,
III. The institution of the Lord's supper.
1. It was instituted in the close of a
supper, when they were sufficiently fed with the paschal
lamb, to show that in the Lord's supper there is no bodily
repast intended; to preface it with such a thing, is to revive
Moses again. But it is food for the soul only, and therefore
a very little of that which is for the body, as much as will serve
for a sign, is enough. It was at the close of the
passover-supper, which by this was evangelized, and then
superseded and set aside. Much of the doctrine and duty of the
eucharist is illustrated to us by the law of the passover
(
2. It was instituted by the example
of Christ himself; not with the ceremony and solemnity of a law, as
the ordinance of baptism was, after Christ's resurrection
(
3. It was instituted with blessing
and giving of thanks; the gifts of common providence are to
be so received (
4. It was instituted to be a
memorial of his death; and therefore he broke
the bread, to show how it pleased the Lord to bruise him;
and he called the wine, which is the blood of the grape, the
blood of the New Testament. The death Christ died was a
bloody death, and frequent mention is made of the
blood, the precious blood, as the pride of our
redemption; for the blood is the life, and made atonement
for the soul,
5. It was instituted to be a
ratification of the covenant made with us in him, and a sign
of the conveyance of those benefits to us, which were purchased for
us by his death; and therefore he broke the bread to them
(
6. It was instituted with an eye to the
happiness of heaven, and to be an earnest and fore-taste of that,
and thereby to put our mouths out of taste for all the pleasures
and delights of sense (
7. It was closed with a hymn,
IV. Christ's discourse with his disciples,
as they were returning to Bethany by moonlight. When the had
sung the hymn, presently they went out. It was now
near bedtime, but our Lord Jesus had his heart so much upon his
suffering, that he would not come into the tabernacle of his
house, norgo up into his bed, nor give sleep to his
eyes, when that work was to be done,
1. Christ here foretels that in his
sufferings he should be deserted by all his disciples;
"You will all be offended because of me, this night. I know
you will (
But Christ encourages them with a promise
that they shall rally again, shall return both to their duty and to
their comfort (
2. He foretels that he should be denied particularly by Peter. When they went out to go to the mount of Olives, we may suppose that they dropped Judas (he stole away from them), whereupon the rest began to think highly of themselves, that they stuck to their Master, when Judas quitted him. But Christ tells them, that though they should be kept by his grace from Judas's apostasy, yet they would have no reason to boast of their constancy. Note, Though God keeps us from being as bad as the worst, yet we may well be ashamed to think that we are not better than we are.
(1.) Peter is confident that he should not
do so ill as the rest of his disciples (
(2.) Christ tells him that he will do worse than any of them. They will all desert him, but he will deny him; not once, but thrice; and that presently; "This day, even this night before the cock crow twice, thou wilt deny that ever thou hadst any knowledge of me, or acquaintance with me, as one ashamed and afraid to own me."
(3.) He stands to his promise; "If I
should die with thee, I will not deny thee; I will adhere to
thee, though it cost me my life:" and, no doubt, he thought as he
said. Judas said nothing like this, when Christ told him he would
betray him. He sinned by contrivance, Peter by surprise; he
devised the wickedness (
32 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; 34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. 36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt. 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. 39 And again he went away, and prayed, and spake the same words. 40 And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. 42 Rise up, let us go; lo, he that betrayeth me is at hand.
Christ is here entering upon his sufferings, and begins with those which were the sorest of all his sufferings, those in his soul. Here we have him in his agony; this melancholy story we had in Matthew; this agony in soul was the wormwood and the gall in the affliction and misery; and thereby it appeared that no sorrow was forced upon him, but that it was what he freely admitted.
I. He retired for prayer; Sit ye
here (saith he to his disciples), while I go a little further,
and pray. He had lately prayed with them (
II. Even into that retirement he took with
him Peter, and James, and John (
III. There he was in a tremendous agitation
(
IV. He made a sad complaint of this
agitation. He said, My soul is exceeding sorrowful. 1. He
was made sin for us, and therefore was thus
sorrowful; he fully knew the malignity of the
sins he was to suffer for; and having the highest
degree of love to God, who was offended by them, and of love
to man, who was damaged and endangered by them, now that
those were set in order before him, no marvel that his soul
was exceeding sorrowful. Now was he made to serve with
our sins, and was thus wearied with our iniquities. 2.
He was made a curse for us; the curses of the law were
transferred to him as our surety and representative, not as
originally bound with us, but a bail to the action.
And when his soul was thus exceeding sorrowful, he did, as it were,
yield to them, and lie down under the load, until by his death he
had satisfied for sin, and so for ever abolished the curse. He now
tasted death (as he is said to do,
Now the consideration of Christ's sufferings in his soul, and his sorrows for us, should be of use to us,
(1.) To embitter our sins. Can we ever entertain a favourable or so much as a slight thought of sin, when we see what impression sin (though but imputed) made upon the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such an agony for our sins, and shall we never be in an agony about them? How should we look upon him whom we have pressed, whom we have pierced, and mourn, and be in bitterness! It becomes us to be exceeding sorrowful for sin, because Christ was so, and never to make a mock at it. If Christ thus suffered for sin, let us arm ourselves with the same mind.
(2.) To sweeten our sorrows; if our souls be at any time exceeding sorrowful, through the afflictions of this present time, let us remember that our Master was so before us, and the disciple is not greater than his Lord. Why should we affect to drive away sorrow, when Christ for our sakes courted it, and submitted to it, and thereby not only took out the sting of it, and made it tolerable, but put virtue into it, and made it profitable (for by the sadness of the countenance the heart is made better), nay, and put sweetness into it, and made it comfortable. Blessed Paul was sorrowful, and yet always rejoicing. If we be exceeding sorrowful, it is but unto death; that will be the period of all our sorrows, if Christ be ours; when the eyes are closed, all tears are wiped away from them.
V. He ordered his disciples to keep with
him, not because he needed their help, but because he would have
them to look upon him and receive instruction; he said to
them, Tarry ye here and watch. He had said to the other
disciples nothing but, Sit ye here (
VI. He addressed himself to God by prayer
(
VII. He roused his disciples, who were
dropped asleep while he was at prayer,
As those whom Christ loves he
rebukes when they do amiss, so those whom he rebukes
he counsels and comforts. 1. It was a very wise and faithful word
of advice which Christ here gave to his disciples; Watch and
pray, lest ye enter into temptation,
VIII. He repeated his address to his
Father (
IX. He repeated his visits to his
disciples. Thus he gave a specimen of his continued care for his
church on earth, even when it is half asleep, and not duly
concerned for itself, while he ever lives making intercession with
his Father in heaven. See how, as became a Mediator,
he passes and repasses between both. He came the second time
to his disciples, and found them asleep again,
43 And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. 48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me? 49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. 50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: 52 And he left the linen cloth, and fled from them naked.
We have here the seizing of our Lord Jesus by the officers of the chief priests. This was what his enemies had long aimed at, they had often sent to take him; but he had escaped out of their hands, because his hour was not come, nor could they now have taken him, had he not freely surrendered himself. He began first to suffer in his soul, but afterward suffered in his body, that he might satisfy for sin, which begins in the heart, but afterwards makes the members of the body instruments of unrighteousness.
I. Here is a band of rude miscreants employed to take our Lord Jesus and make him a prisoner; a great multitude with swords and staves. There is no wickedness so black, no villany so horrid, but there may be found among the children of men fit tools to be made use of, that will not scruple to be employed; so miserably depraved and vitiated is mankind. At the head of this rabble is Judas, one of the twelve, one of those that had been many years intimately conversant with our Lord Jesus, had prophesied in his name, and in his name cast out devils, and yet betrayed him. It is no new thing for a very fair and plausible profession to end in a shameful and fatal apostasy. How art thou fallen, O Lucifer!
II. Men of no less figure than the chief priests, and the scribes, and the elders, sent them, and set them on work, who pretended to expect the Messiah, and to be ready to welcome him; and yet, when he is come, and has given undeniable proofs that it is he that should come, because he doth not make court to them, nor countenance and support their pomp and grandeur, because he appears not as a temporal prince, but sets up a spiritual kingdom, and preaches repentance, reformation, and a holy life, and directs men's thoughts, and affections, and aims, to another world, they set themselves against him, and, without giving the credentials he produces an impartial examination, resolve to run him down.
III. Judas betrayed him with a kiss;
abusing the freedom Christ used to allow his disciples of kissing
his cheek at their return when they had been any time absent. He
called him, Master, Master, and kissed him; he said,
Rabbi, Rabbi, as if he had been now more respectful to him
than ever. It is enough to put one for ever out of conceit with
being called of men Rabbi, Rabbi (
IV. They arrested him, and made him their
prisoner (
V. Peter laid about him in defence of his
Master, and wounded one of the assailants, being for the present
mindful of his promise, to venture his life with his Master. He was
one of them that stood by, of them that were with him
(so the word signifies), of those three disciples that were
with him in the garden; he drew a sword, and aimed,
it is likely, to cut off the head, but missed his blow, and only
cut off the ear, of a servant of the high priest,
VI. Christ argues with them that had seized
him, and shows them the absurdity of their proceedings against him.
1. That they came out against him, as against a
thief, whereas he was innocent of any crime; he
taught daily in the temple, and if he had any wicked design,
there it would some time or other have been discovered; nay, these
officers of the chief priests, being retainers to the
temple, may be supposed to have heard his sermons there (I was
with you in the temple); and had he not taught them
excellent doctrine, even his enemies themselves being judges? Were
not all the words of his mouth in righteousness? Was there
any thing froward or perverse in them?
VII. He reconciled himself to all this
injurious, ignominious treatment, by referring himself to the
Old-Testament predictions of the Messiah. I am hardly used,
but I submit, for the scriptures must be fulfilled,
VIII. All Christ's disciples, hereupon,
deserted him (
IX. The noise disturbed the neighbourhood,
and some of the neighbours were brought into danger by the riot,
1. How he was frightened out of his bed, to be a spectator of Christ's sufferings. Such a multitude, so armed, and coming with so much fury, and in the dead of night, and in a quiet village, could not but produce a great stir; this alarmed our young man, who perhaps thought they was some tumult or rising in the city, some uproar among the people, and had the curiosity to go, and see what the matter was, and was in such haste to inform himself, that he could not stay to dress himself, but threw a sheet about him, as if he would appear like a walking ghost, in grave clothes, to frighten those who had frightened him, and ran among the thickest of them with this question, What is to do here? Being told, he had a mind to see the issue, having, no doubt, heard much of the fame of this Jesus; and therefore, when all his disciples had quitted him, he continued to follow him, desirous to hear what he would say, and see what he would do. Some think that his having no other garment than this linen cloth upon his naked body, intimates that he was one of those Jews who made a great profession of piety that their neighbours, in token of which, among other instances of austerity and mortification of the body, they used no clothes but one linen garment, which, though contrived to be modest enough, was thin and cold. But I rather think that this was not his constant wear.
2. See how he was frightened into his
bed again, when he was in danger of being made a sharer
in Christ's sufferings. His own disciples had run away from him;
but this young man, having no concern for him, thought he might
securely attend him, especially being so far from being armed, that
he was not so much as clothed; but the young men, the Roman
soldiers, who were called to assist, laid hold of him, for
all was fish that came to their net. Perhaps they were now vexed at
themselves, that they had suffered the disciples to run
away, and they being got out of their reach they resolved to
seize the first they could lay their hands on; though this
young man was perhaps one of the strictest sect of the
Jewish church, yet the Roman soldiers made no conscience of abusing
him upon this occasion. Finding himself in danger, he left the
linen cloth by which they had caught hold of him, and
fled away naked. This passage is recorded to show what a
barbarous crew this was, that was sent to seize Christ, and what a
narrow escape the disciples had of falling into their hands, out of
which nothing could have kept them but their Master's care of them;
If ye seek me, let these go their way,
53 And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. 54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. 55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. 56 For many bare false witness against him, but their witness agreed not together. 57 And there arose certain, and bare false witness against him, saying, 58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. 59 But neither so did their witness agree together. 60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? 61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63 Then the high priest rent his clothes, and saith, What need we any further witnesses? 64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. 65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.
We have here Christ's arraignment, trial,
conviction, and condemnation, in the ecclesiastical court,
before the great sanhedrim, of which the high priest was
president, or judge of the court; the same Caiaphas that had lately
adjudged it expedient he should be put to death, guilty or not
guilty (
I. Christ is hurried away to his house, his palace it is called, such state did he live in. And there, though, in the dead of the night, all the chief priests, and elders, and scribes, that were in the secret, were assembled, ready to receive the prey; so sure were they of it.
II. Peter followed at a distance,
such a degree of cowardice was his late courage dwindled into,
III. Great diligence was used to procure,
for love or money, false witnesses against Christ. They had seized
him as a malefactor, and now they had him they had no indictment to
prefer against him, no crime to lay to his charge, but they
sought for witnesses against him; pumped some with ensnaring
questions, offered bribes to others, if they would accuse
him, and endeavored to frighten others, if they would
not,
IV. He was at length charged with words
spoken some years ago, which, as they were represented, seemed to
threaten the temple, which they had made no better than an
idol of (
V. He was urged to be his own accuser
(
VI. When he was asked whether he was the
Christ, he confessed, and denied not, that he was,
VII. The high priest, upon this confession
of his, convicted him as a blasphemer (
VIII. They agreed that he was a blasphemer,
and, as such, was guilty of a capital crime,
IX. They set themselves to abuse him, and,
as the Philistines with Samson, to make sport with him,
66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest: 67 And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. 68 But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilæan, and thy speech agreeth thereto. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.
We have here the story of Peter's denying Christ.
1. It began in keeping at a distance
from him. Peter had followed afar off (
2. It was occasioned by his associating with the high priest's servants, and sitting among them. They that 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.
3. The temptation was, his being charged as
a disciple of Christ; Thou also wert with Jesus of Nazareth,
4. The sin was very great; he denied Christ before men, at a time when he ought to have confessed and owned him, and to have appeared in court a witness for him. Christ had often given notice to his disciples of his own sufferings; yet, when they came, they were to Peter as great a surprise and terror as if he had never heard of them before. He had often told them that they must suffer for him, must take up their cross, and follow him; and yet Peter is so terribly afraid of suffering, upon the very first alarm of it, that he will lie and swear, and do any thing, to avoid it. When Christ was admired and flocked after, he could readily own him; but now that he is deserted, and despised, and run down, he is ashamed of him, and will own no relation to him.
5. His repentance was very speedy. He repeated his denial thrice, and the third was worst of all, for then he cursed and swore, to confirm his denial; and that the third blow, which, one would think, should have stunned him, and knocked him down, startled him, and roused him up. Then the cock crew the second time, which put him in mind of his Master's words, the warning he had given him, with that particular circumstance of the cock crowing twice; by recollecting that, he was made sensible of his sin and the aggravations of it; and when he thought thereon, he wept. Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. His repentance here is thus expressed, epibalon eklaie, where something must be supplied. He added to weep, so some; making it a Hebraism; he wept, and the more he thought of it, the more he wept; he continued weeping; he flung out, and wept; burst out into tears; threw himself down, and wept; he covered his face, and wept, so some; cast his garment about his head, that he might not be seen to weep; he cast his eyes upon his Master, who turned, and looked upon him; so Dr. Hammond supplies it, and it is a probable conjecture. Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it. Or, what if this word should mean his laying a load upon himself, throwing a confusion into his own face? he did as the publican that smote his breast, in sorrow for sin; and this amounts to his weeping bitterly.
What we read of the sufferings of Christ, in the
foregoing chapter, was but the prologue or introduction; here we
have the completing of them. We left him condemned by the chief
priests; but they could only show their teeth, they could not bite.
Here we have him, I. Arraigned and accused before Pilate the Roman
governor,
1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. 2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. 3 And the chief priests accused him of many things: but he answered nothing. 4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. 5 But Jesus yet answered nothing; so that Pilate marvelled. 6 Now at that feast he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?
II. The delivering of him up a prisoner to
Pilate; they bound him. He was to be the great sacrifice,
and sacrifices must be bound with cords,
III. The examining of him by Pilate upon
interrogatories (
IV. The articles of impeachment exhibited
against him, and his silence under the charge and accusation. The
chief priests forgot the dignity of their place, when they turned
informers, and did in person accuse Christ of many things
(
V. The proposal Pilate made to the people,
to have Jesus released to them, since it was the custom of the
feast to grace the solemnity with the release of one prisoner. The
people expected and demanded that he should do as he had ever
done to them (
VI. The unanimous outrageous clamours of
the people have Christ put to death, and particularly to
have him crucified. It was a great surprise to Pilate, when
he found the people so much under the influence of the priests,
that they all agreed to desire that Barabbas might be
released,
15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. 16 And the soldiers led him away into the hall, called Prætorium; and they call together the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 And began to salute him, Hail, King of the Jews! 19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. 20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. 21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
Here, I. Pilate, to gratify the Jews'
malice, delivers Christ to be crucified,
Christ was crucified, for that was,
1. A bloody death, and without blood no remission,
II. Pilate, to gratify the gay humour of
the Roman soldiers, delivered him to them, to be abused and
spitefully treated, while they were preparing for the execution.
They called together the whole regiment that was then in
waiting, and they went into an inner hall, where they ignominiously
abused our Lord Jesus, as a king, just as in the high priest's hall
his servants had ignominiously abused him as a Prophet and Saviour.
1. Do kings wear robes of purple or scarlet? They clothed him
with purple. This abuse done to Christ in his apparel should be
an intimation to Christians, not to make the putting on of apparel
their adorning,
III. The soldiers, at the hour appointed,
led him away from Pilate's judgment-hall to the place of execution
(
22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 23 And they gave him to drink wine mingled with myrrh: but he received it not. 24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. 25 And it was the third hour, and they crucified him. 26 And the superscription of his accusation was written over, THE KING OF THE JEWS. 27 And with him they crucify two thieves; the one on his right hand, and the other on his left. 28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors. 29 And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, 30 Save thyself, and come down from the cross. 31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
We have here the crucifixion of our Lord Jesus.
I. The place where he was crucified; it was called Golgotha—the place of a scull: some think, because of the heads of malefactors that were there cut off: it was the common place of execution, as Tyburn, for he was in all respects numbered with the transgressors. I know not how to give any credit to it, but divers of the ancients mention it as a current tradition, that in this place our first father Adam was buried, and they think it highly congruous that there Christ should be crucified; for as in Adam all die, so in Christ shall all be made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur à piis—Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place. Something more credible is the tradition, that this mount Calvary was that mountain in the land of Moriah (and in the land of Moriah it certainly was, for so the country about Jerusalem was called), on which Isaac was to be offered; and the ram was offered instead of him; and then Abraham had an eye to this day of Christ, when he called the place Jehovah-jireh—The Lord will provide, expecting that so it would be seen in the mount of the Lord.
II. The time when he was crucified;
it was the third hour,
III. The indignities that were done him, when he was nailed to the cross; as if that had not been ignominious enough, they added several things to the ignominy of it.
1. It being the custom to give wine to persons that were to be put to death, they mingled his with myrrh, which was bitter, and made it nauseous; he tasted it, but would not drink it; was willing to admit the bitterness of it, but not the benefit of it.
2. The garments of those that were
crucified, being, as with us, the executioners' fee, the soldiers
cast lots upon his garments (
3. They set up a superscription over his
head, by which they intended to reproach him, but really did him
both justice and honour, The king of the Jews,
4. They crucified two thieves with
him, one on his right hand, the other on his left, and him
in the midst as the worst of the three (
5. The spectators, that is, the generality of them, instead of condoling with him in his misery, added to it by insulting over him. Surely never was such an instance of barbarous inhumanity toward the vilest malefactor: but thus the devil showed the utmost rage against him, and thus he submitted to the greatest dishonours that could be done him.
(1.) Even they that passed by, that
were no way concerned, railed on him,
(2.) Even the chief priests, who, being
taken from among men and ordained for men, should have
compassion even on those that are out of the way, should be tender
of those that are suffering and dying (
(3.) Even they that were crucified with
him, reviled him (
33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? 35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias. 36 And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. 37 And Jesus cried with a loud voice, and gave up the ghost. 38 And the veil of the temple was rent in twain from the top to the bottom. 39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. 40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
Here we have an account of Christ's dying, how his enemies abused him, and God honoured him at his death.
I. There was a thick darkness over
the whole land (some think over the whole earth), for three
hours, from noon till three of the clock. Now the scripture was
fulfilled (
II. Toward the close of this darkness, our
Lord Jesus, in the agony of his soul, cried out, My God, my God,
why hast thou forsaken me?
III. Christ's prayer was bantered by them
that stood by (
IV. Christ did again cry with a loud
voice, and so gave up the ghost,
V. Just at that instant that Christ died
upon mount Calvary, the veil of the temple was
rent in twain from the top to the bottom,
VI. The centurion who commanded the
detachment which had the oversight of the execution was convinced,
and confessed that this Jesus was the Son of God,
VII. There were some of his friends, the
good women especially, that attended him (
42 And now when the even was come, because it was the preparation, that is, the day before the sabbath, 43 Joseph of Arimathæa, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. 44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. 45 And when he knew it of the centurion, he gave the body to Joseph. 46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. 47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.
We are here attending the funeral of our Lord Jesus, a solemn, mournful funeral. O that we may by grace be planted in the likeness of it! Observe,
I. How the body of Christ was
begged. It was, as the dead bodies of malefactors are, at
the disposal of the government. Those that hurried him to the
cross, designed that he should make his grave with the
wicked; but God designed he should make it with the rich
(
1. When the body of Christ was begged, in
order to its being buried, and why such haste was made with the
funeral; The even was come, and it was the
preparation, that is, the day before the sabbath,
2. Who was it that begged the body, and
took care for the decent interment of it; it was Joseph of
Arimathea, who is here called an honourable counsellor
(
3. What a surprise it was to Pilate, to
hear that he was dead (Pilate, perhaps, expecting that he
would have saved himself, and come down from the cross), especially
that he was already dead, that one who seemed to have more
than ordinary vigour, should so soon yield to death. Every
circumstance of Christ's dying was marvellous; for from first to
last his name was called Wonderful. Pilate doubted (so some
understand it) whether he was yet dead or no, fearing lest he
should be imposed upon, and the body should be taken down
alive, and recovered, whereas the sentence was, as with us, to
hang till the body be dead. He therefore called the
centurion, his own officer, and asked him whether he had been
any while dead (
II. How the body of Christ was buried. Pilate gave Joseph leave to take down the body, and do what he pleased with it. It was a wonder the chief priests were not too quick for him, and had not first begged the body of Pilate, to expose it and drag it about the streets, but that remainder of their wrath did God restrain, and gave that invaluable prize to Joseph, who knew how to value it; and the hearts of the priests were so influenced, that they did not oppose it. Sit divus, modo non sit vivus—We care not for his being adored, provided he be not revived.
1. Joseph bought fine linen to wrap the body in, though in such a case old linen that had been worn might have been thought sufficient. In paying respects to Christ it becomes us to be generous, and to serve him with the best that can be got, not with that which can be got at the best hand.
2. He took down the body, mangled and macerated as it was, and wrapt it in the linen as a treasure of great worth. Our Lord Jesus hath commanded himself to be delivered to us sacramentally in the ordinance of the Lord's supper, which we should receive in such a manner as may best express our love to him who loved us and died for us.
3. He laid it in a sepulchre of his own, in a private place. We sometimes find it spoken of in the story of the kings of Judah, as a slur upon the memory of the wicked kings, that they were not buried in the sepulchres of the kings; our Lord Jesus, though he did no evil but much good, and to him was given the throne of his father David, yet was buried in the graves of the common people, for it was not in this world, but in the other, that his rest was glorious. The sepulchre belonged to Joseph. Abraham when he had no other possession in the land of Canaan, yet had a burying-place, but Christ had not so much as that. This sepulchre was hewn out of a rock, for Christ died to make the grave a refuge and shelter to the saints, and being hewn out of a rock, it is a strong refuge. O that thou wouldest hide me in the grave! Christ himself is a hiding place to his people, that is, as the shadow of a great rock.
4. He rolled a stone to the door of the sepulchre, for so the manner of the Jews was to bury. When Daniel was put into the lion's den, a stone was laid to the mouth of it to keep him in, as here to the door of Christ's sepulchre, but neither of them could keep off the angels' visits to the prisoners.
5. Some of the good women attended the
funeral, and beheld where he was laid, that they might come
after the sabbath to anoint the dead body, because they had not
time to do it now. When Moses, the mediator and lawgiver of the
Jewish church, was buried, care was taken that no man should
know of his sepulchre (
In this chapter, we have a short account of the
resurrection and ascension of the Lord Jesus: and the joys and
triumphs which it furnished all believers with, will be very
acceptable to those who sympathised and suffered with Christ in the
foregoing chapters. Here is, I. Christ's resurrection notified by
an angel to the women that came to the sepulchre to anoint him,
1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4 And when they looked, they saw that the stone was rolled away: for it was very great. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.
Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here,
I. The affectionate visit which the good
women that had attended Christ, now made it to his sepulchre—not a
superstitious one, but a pious one. They set out from
their lodgings very early in the morning, at break of day,
or sooner; but either they had a long walk, or they met with some
hindrance, so that it was sun-rising by the time they got to
the sepulchre. The had bought sweet spices too, and came not
only to bedew the dead body with their tears (for nothing
could more renew their grief than this), but to perfume it
with their spices,
II. The care they were in about the rolling
away of the stone, and the superseding of that care (
III. The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him.
1. They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God.
2. They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us.
3. He silences their fears by assuring them
that here was cause enough for triumph, but none for trembling
(
4. He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone.
(1.) They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. "O, go quickly to them," said the angel, "tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair." Note, [1.] Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them. [2.] Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them. [3.] Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them.
(2.) They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for, [1.] It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification. [2.] He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, "But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;" to obviate that, "Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee." Note, A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him.
(3.) They must appoint them all, and Peter
by name, to give him the meeting in Galilee, as he said unto
you,
IV. The account which the women did bring
of this to the disciples (
9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. 10 And she went and told them that had been with him, as they mourned and wept. 11 And they, when they had heard that he was alive, and had been seen of her, believed not. 12 After that he appeared in another form unto two of them, as they walked, and went into the country. 13 And they went and told it unto the residue: neither believed they them.
We have here a very short account of two of Christ's appearances, and the little credit which the report of them gained with the disciples.
I. He appeared to Mary Magdalene, to her
first in the garden, which we have a particular narrative of,
Now, 1. She brings notice of what she had
seen, to the disciples; not only to the eleven, but to the
rest that followed him, as they mourned and wept,
2. They could not give credit to the report she brought them. They heard that he was alive, and had been seen of her. The story was plausible enough, and yet they believed not. They would not say that she made the story herself, or designed to deceive them; but they fear that she is imposed upon, and that it was but a fancy that she saw him. Had they believed the frequent predictions of it from his own mouth, they would not have been now so incredulous of the report of it.
II. He appeared to two of the disciples,
as they went into the country,
1. These two witnesses gave in their
testimony to this proof of Christ's resurrection; They
went and told it to the residue,
2. This did not gain credit with all; Neither believed they them. They suspected that their eyes also deceived them. Now there was a wise providence in it, the proofs of Christ's resurrection were given in thus gradually, and admitted thus cautiously, that so the assurance with which the apostles preached this doctrine afterward, when they ventured their all upon it, might be the more satisfying. We have the more reason to believe those who did themselves believe so slowly: had they swallowed it presently, they might have been thought credulous, and their testimony the less to be regarded; but their disbelieving at first, shows that they did not believe it afterward but upon a full conviction.
14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
Here is, I. The conviction which
Christ gave his apostles of the truth of his resurrection
(
II. The commission which he gave them to set up his kingdom among men by the preaching of his gospel, the glad tidings of reconciliation to God through a Mediator. Now observe,
1. To whom they were to preach the gospel. Hitherto they had been sent only to the lost sheep of the house of Israel, and were forbidden to go into the way of the Gentiles, or into any city of the Samaritans; but now their commission is enlarged, and they are authorized to go into all the world, into all parts of the world, the habitable world, and to preach the gospel of Christ to every creature, to the Gentiles as well as to the Jews; to every human creature that is capable of receiving it. "Inform them concerning Christ, the history of his life, and death, and resurrection; instruct them in the meaning and intention of these, and of the advantages which the children of men have, or may have, hereby; and invite them, without exception, to come and share in them. This is gospel. Let this be preached in all places, to all persons." These eleven men could not themselves preach it to all the world, much less to every creature in it; but they and the other disciples, seventy in number, with those who should afterward to be added to them, must disperse themselves several ways, and, wherever they went, carry the gospel along with them. They must send others to those places whither they could not go themselves, and, in short, make it the business of their lives to send those glad tidings up and down the world with all possible fidelity and care, not as an amusement or entertainment, but as a solemn message from God to men, and an appointed means of making men happy. "Tell as many as you can, and bid them tell others; it is a message of universal concern, and therefore, ought to have a universal welcome, because it gives a universal welcome."
2. What is the summary of the gospel
they are to preach (
3. What power they should be endowed with,
for the confirmation of the doctrine they were to preach (
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
Here is, 1. Christ welcomed into the
upper world (
2. Christ welcomed in this lower
world; his being believed on in the world, and
received up into glory, are put together,
AN
We are now
entering into the labours of another evangelist; his name
Luke, which some take to be a contraction of
Lucilius; born at Antioch, so St. Jerome. Some think that he
was the only one of all the penmen of the scripture that was not of
the seed of Israel. He was a Jewish proselyte, and, as some
conjecture, converted to Christianity by the ministry of St. Paul
at Antioch; and after his coming into Macedonia (
The narrative which this evangelist gives us (or
rather God by him) of the life of Christ begins earlier than either
Matthew or Mark. We have reason to thank God for them all, as we
have for all the gifts and graces of Christ's ministers, which in
one make up what is wanting in the other, while all put together
make a harmony. In this chapter we have, I. Luke's preface to his
gospel, or his epistle dedicatory to his friend Theophilus,
1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed.
Complimental prefaces and dedications, the
language of flattery and the food and fuel of pride, are justly
condemned by the wise and good; but it doth not therefore follow,
that such as are useful and instructive are to be run down; such is
this, in which St. Luke dedicates his gospel to his friend
Theophilus, not as to his patron, though he was a man of
honour, to protect it, but as to his pupil, to learn it, and
hold it fast. It is not certain who this Theophilus was; the name
signifies a friend of God; some think that it does not mean
any particular person, but every one that is a lover of God;
Dr. Hammond quotes some of the ancients understanding it so: and
then it teaches us, that those who are truly lovers of God, will
heartily welcome the gospel of Christ, the design and tendency of
which are, to bring us to God. But it is rather to be understood of
some particular person, probably a magistrate; because Luke gives
him here the same title of respect which St. Paul gave to Festus
the governor, kratiste (
Now observe here, I. Why St. Luke wrote this gospel. It is certain that he was moved by the Holy Ghost, not only to the writing, but in the writing of it; but in both he was moved as a reasonable creature, and not as a mere machine; and he was made to consider,
1. That the things he wrote of were things that were most surely believed among all Christians, and therefore things which they ought to be instructed in, that they may know what they believe, and things which ought to be transmitted to posterity (who are as much concerned in them as we are); and, in order to that, to be committed to writing, which is the surest way of conveyance to the ages to come. He will not write about things of doubtful disputation, things about which Christians may safely differ from one another and hesitate within themselves; but the things which are, and ought to be, most surely believed, pragmata peplerophoremena—the things which were performed (so some), which Christ and his apostles did, and did with such circumstances as gave a full assurance that they were really done, so that they have gained an established lasting credit. Note, Though it is not the foundation of our faith, yet it is a support to it, that the articles of our creed are things that have been long most surely believed. The doctrine of Christ is what thousands of the wisest and best of men have ventured their souls upon with the greatest assurance and satisfaction.
2. That it was requisite there should be a declaration made in order of those things; that the history of the life of Christ should be methodized, and committed to writing, for the greater certainty of the conveyance. When things are put in order, we know the better where to find them for our own use, and how to keep them for the benefit of others.
3. That there were many who had undertaken to publish narratives of the life of Christ, many well-meaning people, who designed well, and did well, and what they published had done good, though not done by divine inspiration, nor so well done as might be, nor intended for perpetuity. Note, (1.) The labours of others in the gospel of Christ, if faithful and honest, we ought to commend and encourage, and not to despise, though chargeable with many deficiencies. (2.) Others' services to Christ must not be reckoned to supersede ours, but rather to quicken them.
4. That the truth of the things he had to
write was confirmed by the concurring testimony of
those who were competent and unexceptionable witnesses of them;
what had been published in writing already, and what he was now
about to publish, agreed with that which had been delivered by word
of mouth, over and over, by those who from the beginning were
eye-witnesses and ministers of the word,
II. Observe why he sent it to
Theophilus: "I wrote unto thee these things in order,
not that thou mayest give reputation to the work, but that thou
mayest be edified by it (
5 There was in the days of Herod, the king of
Judæa, a certain priest named Zacharias, of the course of Abia: and
his wife was of the daughters of Aaron, and her name
was Elisabeth. 6 And they were both righteous before
God, walking in all the commandments and ordinances of the Lord
blameless. 7 And they had no child, because that Elisabeth
was barren, and they both were now well stricken in years.
8 And it came to pass, that while he executed the priest's
office before God in the order of his course, 9 According to
the custom of the priest's office, his lot was to burn incense when
he went into the temple of the Lord. 10 And the whole
multitude of the people were praying without at the time of
incense. 11 And there appeared unto him an angel of the Lord
standing on the right side of the altar of incense. 12 And
when Zacharias saw him, he was troubled, and fear fell upon
him. 13 But the angel said unto him, Fear not, Zacharias:
for thy prayer is heard; and thy wife Elisabeth shall bear thee a
son, and thou shalt call his name
The two preceding evangelists had agreed to begin the gospel with the baptism of John and his ministry, which commenced about six months before our Saviour's public ministry (and now, things being near a crisis, six months was a deal of time, which before was but a little), and therefore this evangelist, designing to give a more particular account than had been given of our Saviour's conception and birth, determines to do so of John Baptist, who in both was his harbinger and forerunner, the morning-star to the Sun of righteousness. The evangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of the original extraction and early days of those who afterwards prove great men, but because in the beginning of these there were many things miraculous, and presages of what they afterwards proved. In these verses our inspired historian begins as early as the conception of John Baptist. Now observe here,
I. The account given of his parents
(
Now the father of John Baptist was a
priest, a son of Aaron; his name Zacharias. No families in
the world were ever so honoured of God as those of Aaron and David;
with one was made the covenant of priesthood, with the other that
of royalty; they had both forfeited their honour, yet the gospel
again puts honour upon both in their latter days, on that of Aaron
in John Baptist, on that of David in Christ, and then they were
both extinguished and lost. Christ was of David's house, his
forerunner of Aaron's; for his priestly agency and influence opened
the way to his kingly authority and dignity. This Zacharias was
of the course of Abia. When in David's time the family of
Aaron was multiplied, he divided them into twenty-four courses, for
the more regular performances of their office, that it might never
be either neglected for want of hands or engrossed by
a few. The eighth of those was that of Abia (
Now that which is observed concerning Zacharias and Elisabeth is,
1. That they were a very religious couple
(
2. That they had been long
childless,
II. The appearing of an angel to his father
Zacharias, as he was ministering in the temple,
1. How Zacharias was employed in the
service of God (
While Zacharias was burning incense in the
temple, the whole multitude of the people were praying
without,
2. How, when he was thus employed, he was
honoured with a messenger, a special messenger sent from
heaven to him (
3. What impression this made upon Zacharias
(
III. The message which the angel had to
deliver to him,
1. The prayers he has often made
shall now receive an answer of peace: Fear not, Zacharias, for
thy prayer is heard. (1.) If he means his particular prayer
for a son to build up his family, it must be the prayers he
had formerly made for that mercy, when he was likely to have
children; but we may suppose, now that he and his wife were both
well stricken in years, as they had done expecting it, so
they had done praying for it: like Moses, it sufficeth them,
and they speak no more to God of that matter,
2. He shall have a son in his old age, by
Elisabeth his wife, who had been long barren, that by his birth,
which was next to miraculous, people might be prepared to
receive and believe a virgin's bringing forth of a son, which was
perfectly miraculous. He is directed what name to give his
son: Call him John, in Hebrew Johanan, a name we
often meet in the Old Testament: it signifies gracious. The
priests must beseech God that he will be gracious (
3. This son shall be the joy of his family
and of all his relations,
4. This son shall be a distinguished favourite of Heaven, and a distinguished blessing to the earth. The honour of having a son is nothing to the honour of having such a son.
(1.) He shall be great in the sight of
the Lord; those are great indeed that are so in God's sight,
not those that are so in the eye of a vain and carnal world. God
will set him before his face continually, will employ him in
his work and send him on his errands; and that shall make him truly
great and honourable. He shall be a prophet, yea
more than a prophet, and upon that account as great as any
that every were born of women,
(2.) He shall be a Nazarite, set apart to
God from every thing that is polluting; in token of this,
according to the law of Nazariteship, he shall drink neither
wine nor strong drink,—or, rather, neither old wine
nor new; for most think that the word here translated
strong drink signifies some sort of wine, perhaps those that
we call made wines, or any thing that is
intoxicating. He shall be, as Samson was by the divine
precept (
(3.) He shall be abundantly fitted and
qualified for those great and eminent services to which in due time
he shall be called: He shall be filled with the Holy Ghost, even
from his mother's womb, and as soon as it is possible he shall
appear to have been so. Observe, [1.] Those that would be filled
with the Holy Ghost must be sober and temperate, and very moderate
in the use of wine and strong drink; for that is it that
fits him for this. Be not drunk with wine, but be
filled with the Spirit, with which that is not consistent,
(4.) He shall be instrumental for the
conversion of many souls to God, and the preparing of them to
receive and entertain the gospel of Christ,
[1.] He shall be sent to the children of Israel, to the nation of the Jews, to whom the Messiah also was first sent, and not to the Gentiles; to the whole nation, and not the family of the priests only, with which, though he was himself of that family, we do not find he had any particular intimacy or influence.
[2.] He shall go before the Lord their God, that is, before the Messiah, whom they must expect to be, not their king, in the sense wherein they commonly take it, a temporal prince to their nation, but their Lord and their God, to rule and defend, and serve them in a spiritual way by his influence on their hearts. Thomas knew this, when he said to Christ, My Lord and my God, better than Nathanael did, when he said, Rabbi, thou are the king of Israel. John shall go before him, a little before him, to give notice of his approach, and to prepare people to receive him.
[3.] He shall go in the spirit and power
of Elias. That is, First, He shall be such a man as
Elias was, and do such work as Elias did,—shall, like him, preach
the necessity of repentance and reformation to a very corrupt and
degenerate age,—shall, like him, be bold and zealous in reproving
sin and witnessing against it even in the greatest, and be hated
and persecuted for it by a Herod and his Herodias, as Elijah was by
an Ahab and his Jezebel. He shall be carried on in his work, as
Elijah was, by a divine spirit and power, which shall
crown his ministry with wonderful success. As Elias went
before the writing prophets of the Old Testament, and
did as it were usher in that signal period of the
Old-Testament dispensation by a little writing of his own
(
[4.] He shall turn many of the children of Israel to the Lord their God, shall incline their hearts to receive the Messiah, and bid him welcome, by awakening them to a sense of sin and a desire of righteousness. Whatever has a tendency to turn us from iniquity, as John's preaching and baptism had, will turn us to Christ as our Lord and our God; for those who through grace are wrought upon to shake off the yoke of sin, that is, the dominion of the world and the flesh, will soon be persuaded to take upon them the yoke of the Lord Jesus.
[5.] Hereby he shall turn the hearts of
the fathers to the children, that is, of the Jews to the
Gentiles; shall help to conquer the rooted prejudices which the
Jews have against the Gentiles, which was done by the gospel, as
far as it prevailed, and was begun to be done by John Baptist, who
came for a witness, that all through him might believe, who
baptized and taught Roman soldiers as well as Jewish Pharisees, and
who cured the pride and confidence of those Jews who gloried in
their having Abraham to their father, and told them that God would
out of stones raise up children unto Abraham (
[6.] Hereby he shall make ready a people prepared for the Lord, shall dispose the minds of people to receive the doctrine of Christ, that thereby they may be prepared for the comforts of his coming. Note, First, All that are to be devoted to the Lord, and made happy in him, must first be prepared and made ready for him. We must be prepared by grace in this world for the glory in the other, by the terrors of the law for the comforts of the gospel, by the spirit of bondage for the Spirit of adoption. Secondly, Nothing has a more direct tendency to prepare people for Christ than the doctrine of repentance received and submitted to. When sin is thereby made grievous, Christ will become very precious.
IV. Zacharias's unbelief of the angel's prediction, and the rebuke he was laid under for that unbelief. He heard all that the angel had to say, and should have bowed his head, and worshipped the Lord, saying, Be it unto thy servant according to the word which thou hast spoken; but it was not so. We are here told,
1. What his unbelief spoke,
2. How his unbelief was silenced, and he silenced for it.
(1.) The angel stops his mouth, by
asserting his authority. Doth he ask, Whereby shall I
know this? Let him know it by this, I am Gabriel,
(2.) The angel stops his mouth
indeed, by exerting his power: "That thou mayest object no
more, behold thou shalt be dumb,
V. The return of Zacharias to the people, and at length to his family, and the conception of this child of promise, the son of his old age.
1. The people staid, expecting Zacharias to
come out of the temple, because he was to pronounce the blessing
upon them in the name of the Lord; and, though he staid beyond the
usual time, yet they did not, as is too common in Christian
congregations, hurry away without the blessing, but waited
for him, marvelling that he tarried so long in the temple,
and afraid let something was amiss,
2. When he came out, he was
speechless,
3. He made a shift to give them to
understand that he had seen a vision, by some awful signs he
made, for he beckoned to them, and remained
speechless,
4. He staid out the days of his ministration; for, his lot being to burn incense, he could do that, though he was dumb and deaf. When we cannot perform the service of God so well as we would, yet, if we perform it as well as we can, God will accept of us in it.
26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
We have here notice given us of all that it was fit we should know concerning the incarnation and conception of our blessed Saviour, six months after the conception of John. The same angel, Gabriel, that was employed in making known to Zacharias God's purpose concerning his son, is employed in this also; for in this, the same glorious work of redemption, which was begun in that, is carried on. As bad angels are none of the redeemed, so good angels are none of the redeemers; yet they are employed by the Redeemer as his messengers, and they go cheerfully on his errands, because they are his Father's humble servants, and his children's hearty friends and well-wishers.
I. We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for.
1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David.
2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning.
3. She was a virgin, a pure
unspotted one, but espoused to one of the same royal stock,
like her, however, of low estate; so that upon both accounts there
was (as it was fit there should be) an equality between them; his
name was Joseph; he also was of the house of David,
4. She lived in Nazareth, a city of Galilee, a remote corner of the country, and in no reputation for religion or learning, but which bordered upon the heathen, and therefore was called Galilee of the Gentiles. Christ's having his relations resident there intimates favour in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah was by birth a Galilean, and Elijah and Elisha very much conversant in Galilee, who were all famous prophets of the Gentiles. The angel was sent to her from Nazareth. Note, No distance or disadvantage of place shall be a prejudice to those for whom God has favours in store. The angel Gabriel carries his message as cheerfully to Mary and Nazareth in Galilee as to Zacharias in the temple at Jerusalem.
II. The address of the angel to her,
(1.) She is dignified: "Thou art highly favoured. God, in his choice of thee to be the mother of the Messiah, has put an honour upon thee peculiar to thyself, above that of Eve, who was the mother of all living." The vulgar Latin translates this gratiá plena—full of grace, and thence gathers that she had more of the inherent graces of the Spirit than ever any had; whereas it is certain that this bespeaks no other than the singular favour done her in preferring her to conceive and bear our blessed Lord, an honour which, since he was to be the seed of the woman, some woman must have, not for personal merit, but purely for the sake of free grace, and she is pitched upon. Even so, Father, because it seemed good unto thee.
(2.) She has the presence of God with her:
"The Lord is with thee, though poor and mean, and perhaps
now forecasting how to get a livelihood and maintain a family in
the married state." The angel with this word raised the faith of
Gideon (
(3.) She has the blessing of God upon her:
"Blessed art thou among women; not only thou shalt be
accounted so by men, but thou shalt be so. Thou that art so
highly favoured in this instance mayest expect in other
things to be blessed." She explains this herself (
III. The consternation she was in, upon
this address (
IV. The message itself which the angel had
to deliver to her. Some time the angel gives her to pause;
but, observing that this did but increase her perplexity, he went
on with his errand,
1. Though she is a virgin, she shall
have the honour of being a mother: "Thou shalt conceive
in thy womb, and bring forth a son, and thou shalt have the
naming of him; thou shalt call his name Jesus,"
2. Though she lives in poverty and obscurity, yet she shall have the honour to be the mother of the Messiah; her son shall be named Jesus—a Saviour, such a one as the world needs, rather than such one as the Jews expect.
(1.) He will be very nearly allied
to the upper world. He shall be great, truly great,
incontestably great; for he shall be called the Son of the
Highest, the Son of God who is the Highest; of the same
nature, as the son is of the same nature with the father; and very
dear to him, as the son is to the father. He shall be
called, and not miscalled, the Son of the
Highest; for he is himself God over all, blessed for
evermore,
(2.) He will be very highly
preferred in the lower world; for, though born under the
most disadvantageous circumstances possible, and appearing in the
form of a servant, yet the Lord God shall give unto him the
throne of his father David,
V. The further information given her, upon her enquiry concerning the birth of this prince.
1. It is a just enquiry which she makes:
"How shall this be?
2. It is a satisfactory answer that is
given to it,
(2.) She must ask no questions
concerning the way and manner how it shall be wrought; for the Holy
Ghost, as the power of the Highest, shall overshadow
her, as the cloud covered the tabernacle when the glory of
God took possession of it, to conceal it from those that would too
curiously observe the motions of it, and pry into the mystery of
it. The formation of every babe in the womb, and the entrance of
the spirit of life into it, is a mystery in nature; none knows
the way of the spirit, nor how the bones are formed in the womb
of her that is with child,
(3.) The child she shall conceive is a holy thing, and therefore must not be conceived by ordinary generation, because he must not share in the common corruption and pollution of the human nature. He is spoken of emphatically, That Holy Thing, such as never was; and he shall be called the Son of God, as the Son of the Father by eternal generation, as an indication of which he shall now be formed by the Holy Ghost in the present conception. His human nature must be so produced, as it was fit that should be which was to be taken into union with the divine nature.
3. It was a further encouragement to her
faith to be told that her cousin Elisabeth, though stricken
in years, was with child,
VI. Her acquiescence in the will of God
concerning her,
Hereupon, the angel departed from her; having completed the errand he was sent upon, he returned, to give an account of it, and receive new instructions. Converse with angels was always a transient thing, and soon over; it will be constant and permanent in the future state. It is generally supposed that just at this instant the virgin conceived, by the overshadowing power of the Holy Ghost: but, the scripture being decently silent concerning it, it doth not become us to be inquisitive, much less positive.
39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me? 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. 46 And Mary said, My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. 49 For he that is mighty hath done to me great things; and holy is his name. 50 And his mercy is on them that fear him from generation to generation. 51 He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. 52 He hath put down the mighty from their seats, and exalted them of low degree. 53 He hath filled the hungry with good things; and the rich he hath sent empty away. 54 He hath holpen his servant Israel, in remembrance of his mercy; 55 As he spake to our fathers, to Abraham, and to his seed for ever. 56 And Mary abode with her about three months, and returned to her own house.
We have here an interview between the two
happy mothers, Elisabeth and Mary: the angel, by intimating to Mary
the favour bestowed on her cousin Elisabeth (
I. The visit which Mary made to Elisabeth.
Mary was the younger, and younger with child; and therefore,
if they must come together, it was fittest that Mary should take
the journey, not insisting on the preference which the greater
dignity of her conception gave her,
1. Dr. Lightfoot offers a conjecture that
she was to conceive our Saviour there at Hebron, and perhaps
had so much intimated to her by the angel, or some other way; and
therefore she made such haste thither. He thinks it probable that
Shiloh, of the tribe of Judah, and the seed of David, should be
conceived in a city of Judah and of David, as he was to be
born in Bethlehem, another city which belonged to them both. In
Hebron the promise was given to Isaac, circumcision was instituted.
Here (saith he) Abraham had his first land, and David his first
crown: here lay interred the three couples, Abraham and Sarah,
Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam
and Eve. He therefore thinks that it suits singularly with the
harmony and consent which God uses in his works that the promise
should begin to take place by the conception of the Messias, even
among those patriarchs to whom it was given. I see no improbability
in the conjecture, but add this for the support of it, that
Elisabeth said (
2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian.
II. The meeting between Mary and Elisabeth.
Mary entered into the house of Zacharias; but he, being dumb
and deaf, kept his chamber, it is probable, and saw no
company; and therefore she saluted Elisabeth (
Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary.
1. The babe leaped in her womb,
2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his.
III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born.
1. She congratulates her on her honour,
and, though perhaps she knew not of it till just now, she
acknowledges it with the greatest assurance and satisfaction. She
spoke with a loud voice, which does not at all intimate (as
some think) that there was a floor or a wall between them, but that
she was in a transport or exultation of joy, and said what she
cared not who knew. She said, Blessed art thou among women,
the same word that the angels had said (
2. She acknowledges her condescension, in
making her this visit (
3. She acquaints her with the concurrence
of the babe in her womb, in this welcome to her (
4. She commends her faith, and encourages
it (
IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand.
1. Here are the expressions of joy and
praise, and God alone the object of the praise and centre of the
joy. Some compare this song with that which her name-sake Miriam,
the sister of Moses, sung, upon the triumphant departure of Israel
out of Egypt, and their triumphant passage through the Red Sea;
others think it better compared with the song of Hannah, upon the
birth of Samuel, which, like this, passes from a family mercy to a
public and general one. This begins, like that, My heart
rejoiceth in the Lord,
(1.) With great reverence of him, as the Lord: "My soul doth magnify the Lord; I never saw him so great as now I find him so good." Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work.
(2.) With great complacency in him as
her Saviour: My spirit rejoiceth in God my Saviour. This
seems to have reference to the Messiah, whom she was to be the
mother of. She calls him God her Saviour; for the angel had
told her that he should be the Son of the Highest, and that
his name should be Jesus, a Saviour; this she fastened upon,
with application to herself: He is God my Saviour. Even the
mother of our Lord had need of an interest in him as her Saviour,
and would have been undone without it: and she glories more in that
happiness which she had in common with all believers than in being
his mother, which was an honour peculiar to herself, and this
agrees with the preference Christ have to obedient believers above
his mother and brethren; see
2. Here are just causes assigned for this joy and praise.
(1.) Upon her own account,
(2.) Upon the account of others. The
virgin Mary, as the mother of the Messiah, is become a kind of
public person, wears a public character, and is therefore
immediately endued with another spirit, a more public spirit than
before she had, and therefore looks abroad, looks about
her, looks before her, and takes notice of God's various
dealings with the children of men (
[1.] It is a certain truth that God has
mercy in store, mercy in reserve, for all that have a
reverence for his majesty, and a due regard to his sovereignty
and authority. But never did this appear so as in sending his Son
into the world to save us (
[2.] It has been a common observation that
God in his providence puts contempt upon the haughty
and honour upon the humble; and this he has done
remarkably in the whole economy of the work of man's redemption. As
God had, with his mercy to her, shown himself mighty
also (
1. In the spiritual honours it
dispenses. When the proud Pharisees were rejected, and Publicans
and sinners went into the kingdom of heaven before
them,—when the Jews, who followed after the law of
righteousness, did not attain it, and the Gentiles, who never
thought of it, attained to righteousness (
2. In the spiritual riches it
dispenses,
[3.] It was always expected that the
Messiah should be, in a special manner, the strength and glory of
his people Israel, and so he is in a peculiar manner (
First, That it is in remembrance
of his mercy, the mercifulness of his nature, the mercy he has
in store for his servant Israel. While this blessing was
deferred, his people, who waited for it, were often ready to ask,
Has God forgotten to be gracious? But now he made it appear
that he had not forgotten, but remembered, his mercy. He
remembered his former mercy, and repeated that to them in
spiritual blessings which he had done formerly to them in
temporal favours. He remembered the days of old. Where is
he that brought them up out of the sea, out of Egypt?
Secondly, That it is in
performance of his promise. It is a mercy not only designed,
but declared (
Lastly, Mary's return to Nazareth
(
57 Now Elisabeth's full time came that she
should be delivered; and she brought forth a son. 58 And her
neighbours and her cousins heard how the Lord had showed great
mercy upon her; and they rejoiced with her. 59 And it came
to pass, that on the eighth day they came to circumcise the child;
and they called him Zacharias, after the name of his father.
60 And his mother answered and said, Not so; but he shall be
called
In these verses, we have,
I. The birth of John Baptist,
II. The great joy that was among all the
relations of the family, upon this extraordinary occasion
(
III. The dispute that was among them
concerning the naming him (
Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now,
1. Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child.
2. The mother opposed it, and would
have called him John; having learned, either by inspiration
of the Holy Ghost (as is most probable), or by information in
writing from her husband, that God appointed this to be his name
(
3. The relations objected against
that (
4. They appealed to the father, and
would try if they could possibly get to know his mind; for it was
his office to name the child,
5. He thereupon recovered the use of his
speech (
6. These things were told all the country
over, to the great amazement of all that heard them,
Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.
67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69 And hath raised up a horn of salvation for us in the house of his servant David; 70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life. 76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; 77 To give knowledge of salvation unto his people by the remission of their sins, 78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.
We have here the song wherewith Zacharias
praised God when his mouth was opened; in it
he is said to prophesy (
I. How he was qualified for this: He was filled with the Holy Ghost, was endued with more than ordinary measures and degrees of it, for this purpose; he was divinely inspired. God not only forgave him his unbelief and distrust (which was signified by discharging him from the punishment of it), but, as a specimen of the abounding of grace towards believers, he filled him with the Holy Ghost, and put this honour upon him, to employ him for his honour.
II. What the matter of his song was. Here
is nothing said of the private concerns of his own family, the
rolling away of the reproach from it and putting of a reputation
upon it, by the birth of this child, though, no doubt, he found a
time to give thanks to God for this, with his family; but in this
song he is wholly taken up with the kingdom of the Messiah, and the
public blessings to be introduced by it. He could have little
pleasure in this fruitfulness of his vine, and the
hopefulness of his olive-plant, if herein he had not
foreseen the good of Jerusalem, peace upon Israel, and
blessings on both out of Zion,
Now Zacharias here blesses God,
1. For the work of salvation that
was to be wrought out by the Messiah himself,
(1.) In sending the Messiah, God has
made a gracious visit to his people, whom for many ages he
had seemed to neglect, and to be estranged from; he hath visited
them as a friend, to take cognizance of their case. God is said
to have visited his people in bondage when he
delivered them (
(2.) He has wrought out redemption for them: He has redeemed his people. This was the errand on which Christ came into the world, to redeem those that were sold for sin, and sold under sin; even God's own people, his Israel, his son, his first-born, his free-born, need to be redeemed, and are undone if they be not. Christ redeems them by price out of the hands of God's justice, and redeems them by power out of the hands of Satan's tyranny, as Israel out of Egypt.
(3.) He has fulfilled the covenant of
royalty made with the most famous Old-Testament prince,
that is, David. Glorious things had been said of his family, that
on him, as a mighty one, help should be laid, that
his horn should be exalted, and his seed perpetuated,
(4.) He has fulfilled all the precious
promises made to the church by the most famous Old-Testament
prophets (
Now what is this salvation which was prophesied of?
First, It is a rescue from
the malice of our enemies; it is soterian ex echthron
hemon—a salvation out of our enemies, from among
them, and out of the power of them that hate us (
Secondly, It is a restoration
to the favour of God; it is to perform the mercy promised
to our forefathers,
Thirdly, It is a qualification for,
and an encouragement to, the service of God. Thus was the oath
he sware to our Father Abraham, That he would give us
power and grace to serve him, in an acceptable manner to him
and a comfortable manner to ourselves,
2. He blessed God for the work of
preparation for this salvation, which was to be done by John
Baptist (
(1.) To prepare people for the salvation,
by preaching repentance and reformation as great gospel duties:
Thou shalt go before the face of the Lord, and but a little
before him, to prepare his ways, to call people to make room
for him, and get ready for his entertainment. Let every thing that
may obstruct his progress, or embarrass it, or hinder people from
coming to him, be taken away: see
(2.) To give people a general idea of the salvation, that they might know, not only what to do, but what to expect; for the doctrine he preached was that the kingdom of heaven is at hand. There are two things in which you must know that this salvation consists:—
[1.] The forgiveness of what we have
done amiss. It is salvation by the remission of sins,
those sins which stand in the way of the salvation, and by which we
are all become liable to ruin and condemnation,
[2.] Direction to do better
for the time to come. The gospel salvation not only encourages us
to hope that the works of darkness shall be forgiven us, but sets
up a clear and true light, by which we may order our steps aright.
In it the day-spring hath visited us from on high (
In the
1. Of his eminence as to the inward man: The child grew in the capacities of his mind, much more than other children; so that he waxed strong in the spirit; had a strong judgment and strong resolution. Reason and conscience (both which are the candle of the Lord) were so strong in him that he had the inferior faculties of appetite and passion in complete subjection betimes. By this it appeared that he was betimes filled with the Holy Ghost; for those that are strong in the Lord are strong in spirit.
2. Of his obscurity as to the outward man: He was in the deserts; not that he lived a hermit; cut off from the society of men. No, we have reason to think that he went up to Jerusalem at the feasts, and frequented the synagogues on the sabbath day, but his constant residence was in some of those scattered houses that were in the wilderness of Zuph or Maon, which we read of in the story of David. There he spent most of his time, in contemplation and devotion, and had not his education in the schools, or at the feet of the rabbin. Note, Many a one is qualified for great usefulness, who yet is buried alive; and many are so long buried who are designed, and are thereby in the fitting, for so much greater usefulness at last; as John Baptist, who was in the desert only till the day of his showing to Israel, when he was in the thirtieth year of his age. Note, There is a time fixed for the showing of those favours to Israel which are reserved; the vision of them is for an appointed time, and at the end it shall speak, and shall not lie.
In this chapter, we have an account of the birth
and infancy of our Lord Jesus: having had notice of his conception,
and of the birth and infancy of his forerunner, in the former
chapter. The First-begotten is here brought into the world; let us
go meet him with our hosannas, blessed is he that cometh. Here is,
I. The place and other circumstances of his birth, which proved him
to be the true Messiah, and such a one as we needed, but not such a
one as the Jews expected,
1 And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed. 2 (And this taxing was first made when Cyrenius was governor of Syria.) 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) 5 To be taxed with Mary his espoused wife, being great with child. 6 And so it was, that, while they were there, the days were accomplished that she should be delivered. 7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.
The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law; and it was foretold that he should be born at Bethlehem. Now here we have an account of the time, place, and manner of it.
I. The time when our Lord Jesus was born. Several things may be gathered out of these verses which intimate to us that it was the proper time.
1. He was born at the time when the
fourth monarchy was in its height, just when it was become,
more than any of the three before it, a universal monarchy.
He was born in the days of Augustus Cæsar, when the Roman
empire extended itself further than ever before or since, including
Parthia one way, and Britain another way; so that it was then
called Terraram orbis imperium—The empire of the whole
earth; and here that empire is called all the world
(
2. He was born when Judea was become a
province of the empire, and tributary to it; as appears evidently
by this, that when all the Roman empire was taxed, the Jews were
taxed among the rest. Jerusalem was taken by Pompey the Roman
general, about sixty years before this, who granted the government
of the church to Hyrcanus, but not the government of the state; by
degrees it was more and more reduced, till now at length it was
quite subdued; for Judea was ruled by Cyrenius the Roman governor
of Syria (
3. There is another circumstance, as to the time, implied in this general enrolment of all the subjects of the empire, which is, that there was now universal peace in the empire. The temple of Janus was now shut, which it never used to be if any wars were on foot; and now it was fit for the Prince of peace to be born, in whose days swords should be beaten into plough-shares.
II. The place where our Lord Jesus was born
is very observable. He was born at Bethlehem; so it was
foretold (
According to this decree, the Jews (who were now nice in distinguishing their tribes and families) provided that in their enrolments particular care should be had to preserve the memory of them. Thus foolishly are they solicitous to save the shadow, when they had lost the substance.
That which Augustus designed was either to
gratify his pride in knowing the numbers of his people, and
proclaiming it to the world, or he did it in policy, to
strengthen his interest, and make his government appear the more
formidable; but Providence had another reach in it. All the world
shall be at the trouble of being enrolled, only that Joseph
and Mary may. This brought them up from Nazareth in Galilee to
Bethlehem in Judea, because they were of the stock and lineage
of David (
1. Hereby the virgin Mary was brought, great with child, to Bethlehem, to be delivered there, according to the prediction; whereas she had designed to lie in at Nazareth. See how man purposes and God disposes; and how Providence orders all things for the fulfilling of the scripture, and makes use of the projects men have for serving their own purposes, quite beyond their intention, to serve his.
2. Hereby it appeared that Jesus Christ was of the seed of David; for what brings his mother to Bethlehem now, but because she was of the stock and lineage of David? This was a material thing to be proved, and required such an authentic proof as this. Justin Martyr and Tertullian, two of the earliest advocates for the Christian religion, appeal to these rolls or records of the Roman empire, for the proof of Christ's being born of the house of David.
3. Hereby it appeared that he was made
under the law; for he became a subject of the Roman empire as
soon as he was born, a servant of rulers,
III. The circumstances of his birth, which were very mean, and under all possible marks of contempt. He was indeed a first-born son; but it was a poor honour to be the first-born of such a poor woman as Mary was, who had no inheritance to which he might be entitled as first-born, but what was in nativity.
1. He was under some abasements in common
with other children; he was wrapped in swaddling clothes, as
other children are when they are new-born, as if he could be bound,
or needed to be kept straight. He that makes darkness a
swaddling band for the sea was himself wrapped in
swaddling bands,
2. He was under some abasements peculiar to himself.
(1.) He was born at an inn. That son of David that was the glory of his father's house had no inheritance that he could command, no not in the city of David, no nor a friend that would accommodate his mother in distress with lodgings to be brought to bed in. Christ was born in an inn, to intimate that he came into the world but to sojourn here for awhile, as in an inn, and to teach us to do likewise. An inn receives all comers, and so does Christ. He hangs out the banner of love for his sign, and whoever comes to him, he will in no wise cast out; only, unlike other inns, he welcomes those that come without money and without price. All is on free cost.
(2.) He was born in a stable; so some think the word signifies which we translate a manger, a place for cattle to stand to be fed in. Because there was no room in the inn, and for want of conveniences, nay for want of necessaries, he was laid in a manger, instead of a cradle. The word which we render swaddling clothes some derive from a word that signifies to rend, or tear, and these infer that he was so far from having a good suit of child-bed linen, that his very swaddles were ragged and torn. His being born in a stable and laid in a manger was an instance, [1.] Of the poverty of his parents. Had they been rich, room would have been made for them; but, being poor, they must shift as they could. [2.] Of the corruption and degeneracy of manners in that age; that a woman in reputation for virtue and honour should be used so barbarously. If there had been any common humanity among them, they would not have turned a woman in travail into a stable. [3.] It was an instance of the humiliation of our Lord Jesus. We were become by sin like an out-cast infant, helpless and forlorn; and such a one Christ was. Thus he would answer the type of Moses, the great prophet and lawgiver of the Old Testament, who was in his infancy cast out in an ark of bulrushes, as Christ in a manger. Christ would hereby put a contempt upon all worldly glory, and teach us to slight it. Since his own received him not, let us not think it strange if they receive us not.
8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. 10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord. 12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest, and on earth peace, good will toward men. 15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the saying which was told them concerning this child. 18 And all they that heard it wondered at those things which were told them by the shepherds. 19 But Mary kept all these things, and pondered them in her heart. 20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
The meanest circumstances of Christ's
humiliation were all along attended with some discoveries of his
glory, to balance them, and take off the offence of them; for even
when he humbled himself God did in some measure exalt him and give
him earnests of his future exaltation. When we saw him wrapped
in swaddling clothes and laid in a manger, we were
tempted to say, "Surely this cannot be the Son of God." But
see his birth attended, as it is here, with a choir of angels, and
we shall say, "Surely this cannot be the Son of God." But
see his birth attended, as it is here, with a choir of angels, and
we shall say, "Surely it can be no other than the Son of
God, concerning whom it was said, when he was brought into
the world, Let all the angels of God worship him,"
We had in Matthew an account of the notice given of the arrival of this ambassador, this prince from heaven, to the wise men, who were Gentiles, by a star; here we are told of the notice given of it to the shepherds, who were Jews, by an angel: to each God chose to speak in the language they were most conversant with.
I. See here how the shepherds were
employed; they were abiding in the fields adjoining to
Bethlehem, and keeping watch over their flocks by night,
II. How they were surprised with the
appearance of the angel (
III. What the message was which the angel
had to deliver to the shepherds,
IV. The angels' doxology to God, and
congratulations of men, upon this solemn occasion,
V. The visit which the shepherds made to
the new-born Saviour. 1. They consulted about it,
VI. The care which the shepherds took to
spread the report of this (
VII. The use which those made of these
things, who did believe them. 1. The virgin Mary made them the
matter of her private meditation. She said little, but
kept all these things, and pondered them in her
heart,
21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb. 22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; 23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) 24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
Our Lord Jesus, being made of a
woman, was made under the law,
Now here we have two instances of his being made under that law, and submitting to it.
I. He was circumcised on the very
day that the law appointed (
At his circumcision, according to the
custom, he had his name given him; he was called Jesus or
Joshua, for he was so named of the angel to his
mother Mary before he was conceived in the womb (
II. He was presented in the temple.
This was done with an eye to the law, and at the time appointed by
the law, when he was forty days old, when the days of her
purification were accomplished,
1. The child Jesus, being a first-born son,
was presented to the Lord, in one of the courts of the
temple. The law is here recited (
2. The mother brought her offering,
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. 26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. 27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, 28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now lettest thou thy servant depart in peace, according to thy word: 30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel. 33 And Joseph and his mother marvelled at those things which were spoken of him. 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; 35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. 36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with a husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. 39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. 40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.
Even when he humbles himself, still Christ has honour done him to balance the offence of it. That we might not be stumbled at the meanness of his birth, angels then did him honour; and now, that we may not be offended at his being presented in the temple, like other children born in sin, and without any manner of solemnity peculiar to him, but silently, and in the crowd of other children, Simeon and Anna now do him honour, by the inspiration of the Holy Ghost.
I. A very honourable testimony is borne to him by Simeon, which was both a reputation to the child and an encouragement to the parents, and might have been a happy introduction of the priests into an acquaintance with the Saviour, if those watchmen had not been blind. Now observe here,
1. The account that is given us concerning
this Simeon, or Simon. He dwelt now in Jerusalem, and was eminent
for his piety and communion with God. Some learned men, who have
been conversant with the Jewish writers, find that there was at
this time one Simeon, a man of great note in Jerusalem, the son of
Hillel, and the first to whom they gave the title of Rabban,
the highest title that they gave to their doctors, and which was
never given but to seven of them. He succeeded his father Hillel,
as president of the college which his father founded, and of the
great Sanhedrim. The Jews say that he was endued with a
prophetical spirit, and that he was turned out of his place
because he witnessed against the common opinion of the Jews
concerning the temporal kingdom of the Messiah; and they likewise
observe that there is no mention of him in their Mishna, or book of
traditions, which intimates that he was no patron of those
fooleries. One thing objected against this conjecture is that at
this time his father Hillel was living, and that he himself lived
many years after this, as appears by the Jewish histories; but, as
to that, he is not here said to be old; and his saying, Now let
thy servant depart intimates that he was willing to die
now, but does not conclude that therefore he did die
quickly. St. Paul lived many years after he had spoken of his death
as near,
The account given of him here is, (1.) That
he was just and devout, just towards men and
devout towards God; these two must always go together, and
each will befriend the other, but neither will atone for the defect
of the other. (2.) That he waited for the consolation of
Israel, that is, for the coming of the Messiah, in whom alone
the nation of Israel, that was now miserably harassed and
oppressed, would find consolation. Christ is not only the
author of his people's comfort, but the matter and ground of it,
the consolation of Israel. He was long a coming, and they
who believed he would come continued waiting, desiring his
coming, and hoping for it with patience; I had almost
said, with some degree of impatience waiting till it came.
He understood by books, as Daniel, that the time was at
hand, and therefore was now more than ever big with expectation of
it. The unbelieving Jews, who still expect that which is already
come, use it as an oath, or solemn protestation, As ever I hope
to see the consolation of Israel, so and so it is. Note, The
consolation of Israel is to be waited for, and it is worth waiting
for, and it will be very welcome to those who have waited
for it, and continue waiting. (3.) The Holy Ghost was upon
him, not only as a Spirit of holiness, but as a Spirit of prophecy;
he was filled with the Holy Ghost, and enabled to speak
things above himself. (4.) He had a gracious promise made him, that
before he died he should have a sight of the Messiah,
2. The seasonable coming of Simeon into the
temple, at the time when Christ was presented there,
3. The abundant satisfaction wherewith he
welcomed this sight: He took him up in his arms (
4. The solemn declaration he made hereupon:
He blessed God, and said, Lord, now let thou thy servant
depart in peace,
(1.) He has a pleasant prospect
concerning himself, and (which is a great attainment) is got
quite above the love of life and fear of death; nay, he is arrived
at a holy contempt of life, and desire of death: "Lord, now let
thou thy servant depart, for mine eyes have seen the salvation
I was promised a sight of before I died." Here is, [1.] An
acknowledgment that God had been as good as his word; there
has not failed one tittle of his good promises, as Solomon owns,
(2.) He has a pleasant prospect concerning the world, and concerning the church. This salvation shall be,
[1.] A blessing to the world. It is
prepared before the face of all people, not to be hid in a
corner, but to be made known; to be a light to lighten the
Gentiles that now sit in darkness: they shall have the
knowledge of him, and of God, and another world through him. This
has reference to
[2.] A blessing to the church: the glory
of thy people Israel. It was an honour to the Jewish nation
that the Messiah sprang out of one of their tribes, and was born,
and lived, and died, among them. And of those who were Israelites
indeed of the spiritual Israel, he was indeed the glory, and
will be so to eternity,
5. The prediction concerning this child,
which he delivered, with his blessing, to Joseph and Mary. They
marvelled at those things which were still more and more
fully and plainly spoken concerning this child,
(1.) Simeon shows them what reason they had
to rejoice; for he blessed them (
(2.) He shows them likewise what reason
they had to rejoice with trembling, according to the advice
given of old, with reference to the Messiah's kingdom,
[1.] It is true, Christ shall be a blessing
to Israel; but there are those in Israel whom he is set for the
fall of, whose corruptions will be provoked, who will be
prejudiced and enraged against him, and offended, and whose sin and
ruin will be aggravated by the revelation of Jesus Christ; many who
will extract poison to themselves out of the balm of Gilead, and
split their souls on the Rock of salvation, to whom this precious
Foundation-stone will be a stone of stumbling. This refers
to that prophecy (
[2.] It is true, Christ shall be a comfort to his mother; but be not thou too proud of it, for a sword shall pass through thine own soul also. He shall be a suffering Jesus; and, First, "Thou shalt suffer with him, by sympathy, more than any other of his friends, because of the nearness of thy relation, and strength of affection, to him." When he was abused, it was a sword in her bones. When she stood by his cross, and saw him dying, we may well think her inward grief was such that it might truly be said, A sword pierced through her soul, it cut her to the heart. Secondly, Thou shalt suffer for him. Many understand it as a prediction of her martyrdom; and some of the ancients say that it had its accomplishment in that. Note, In the midst of our greatest delights and advancements in this world, it is good for us to know that bonds and afflictions abide us.
II. He is taken notice of by one Anna, or Ann, a prophetess, that one of each sex might bear witness to him in whom both men and women are invited to believe, that they may be saved. Observe,
1. The account here given of this Anna, who
she was. She was, (1.) A prophetess; the Spirit of prophecy
now began to revive, which had ceased in Israel above three hundred
years. Perhaps no more is meant than that she was one who had
understanding in the scriptures above other women, and made it her
business to instruct the younger women in the things of God.
Though it was a very degenerate age of the church, yet God left
not himself without witness. (2.) She was the daughter of
Phanuel; her father's name (says Grotius) is mentioned, to put
us in mind of Jacob's Phanuel, or Penuel (
2. The testimony she bore to our Lord Jesus
(
Now, (1.) She gave thanks likewise to the Lord, just as Simeon, perhaps like him, wishing now to depart in peace. Note, Those to whom Christ is made known have reason enough to give thanks to the Lord for so great a favour; and we should be excited to that duty by the praises and thanksgivings of others; why should not we give thanks likewise, as well as they? Anna concurred with Simeon, and helped to make up the harmony. She confessed unto the Lord (so it may be read); she made an open profession of her faith concerning this child.
(2.) She, as a prophetess, instructed
others concerning him: She spoke of him to all them that
believed the Messiah would come, and with him looked for
redemption in Jerusalem. Redemption was the thing wanted,
waited for, and wished for; redemption in Jerusalem, for
thence the word of the Lord was to go forth,
Lastly, Here is a short account of the infancy and childhood of our Lord Jesus.
1. Where he spent it,
2. How he spent it,
41 Now his parents went to Jerusalem every year at the feast of the passover. 42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast. 43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. 44 But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance. 45 And when they found him not, they turned back again to Jerusalem, seeking him. 46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. 47 And all that heard him were astonished at his understanding and answers. 48 And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. 49 And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business? 50 And they understood not the saying which he spake unto them. 51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. 52 And Jesus increased in wisdom and stature, and in favour with God and man.
We have here the only passage of story recorded concerning our blessed Saviour, from his infancy to the day of his showing to Israel at twenty-nine years old, and therefore we are concerned to make much of this, for it is in vain to wish we had more. Here is,
I. Christ's going up with his
parents to Jerusalem, at the feast of the passover,
II. Christ's tarrying behind his parents at Jerusalem, unknown to them, in which he designed to give an early specimen of what he was reserved for.
1. His parents did not return till they had fulfilled the days; they had staid there all the seven days at the feast, though it was not absolutely necessary that they should stay longer than the two first days, after which many went home. Note, It is good to stay to the conclusion of an ordinance, as becomes those who say, It is good to be here, and not to hasten away, as if we were like Doeg, detained before the Lord.
2. The child tarried behind in Jerusalem, not because he was loth to go home, or shy of his parents' company, but because he had business to do there, and would let his parents know that he had a Father in heaven, whom he was to be observant of more than of them; and respect to him must not be construed disrespect to them. Some conjecture that he tarried behind in the temple, for it was the custom of the pious Jews, on the morning that they were to go home, to go first to the temple, to worship God; there he staid behind, and found entertainment there till they found him again. Or, perhaps, he staid at the house where they lodged, or some other friend's house (and such a child as he was could not but be the darling of all that knew him, and every one would court his company), and went up to the temple only at church-time; but so it was that he staid behind. It is good to see young people willing to dwell in the house of the Lord; they are then like Christ.
3. His parents went the first day's
journey without any suspicion that he was left behind, for they
supposed him to have been in the company,
4. When they found him not at their
quarters at night, they turned back again, next morning,
to Jerusalem, seeking him. Note, Those that would find
Christ must seek till they find; for he will at length be
found of those that seek him, and will be found their bountiful
rewarder. Those that have lost their comforts in Christ, and the
evidences of their interest in him, must bethink themselves where,
and when, and how, they lost them, and must turn back again
to the place where they last had them; must remember whence they
are fallen, and repent, and do their first works, and return
to their first love,
5. The third day they found him
in the temple, in some of the apartments belonging to the
temple, where the doctors of the law kept, not their courts, but
their conferences rather, or their schools for disputation; and
there they found him sitting in the midst of them (
6. His mother talked with him privately
about it. When the company broke up, she took him aside, and
examined him about it with a deal of tenderness and affection,
Lastly, Here is their return to Nazareth. This glimpse of his glory was to be short. It was now over, and he did not urge his parents either to come and settle at Jerusalem or to settle him there (though that was the place of improvement and preferment, and where he might have the best opportunities of showing his wisdom), but very willingly retired into his obscurity at Nazareth, where for many years he was, as it were, buried alive. Doubtless, he came up to Jerusalem, to worship at the feast, three times a year, but whether he ever went again into the temple, to dispute with the doctors there, we are not told; it is not improbable but he might. But here we are told,
1. That he was subject to his parents. Though once, to show that he was more than a man, he withdrew himself from his parents, to attend his heavenly Father's business, yet he did not, as yet, make that his constant practice, nor for many years after, but was subject to them, observed their order, and went and came as they directed, and, as it should seem, worked with his father at the trade of a carpenter. Herein he hath given an example to children to be dutiful and obedient to their parents in the Lord. Being made of a woman, he was made under the law of the fifth commandment, to teach the seed of the faithful thus to approve themselves to him a faithful seed. Though his parents were poor and mean, though his father was only his supposed father, yet he was subject to them; though he was strong in spirit, and filled with wisdom nay though he was the Son of God, yet he was subject to his parents; how then will they answer it who, though foolish and weak, yet are disobedient to their parents?
2. That his mother, though she did not
perfectly understand her son's sayings, yet kept them in her
heart, expecting that hereafter they would be explained to her,
and she should fully understand them, and know how to make use of
them. However we may neglect men's sayings because they are obscure
(Si non vis intelligi debes negligi—If it be not intelligible,
it is not valuable), yet we must not think so of God's sayings.
That which at first is dark, so that we know not what to make of
it, may afterwards become plain and easy; we should therefore
lay it up for hereafter. See
3. That he improved, and came on, to
admiration (
Nothing is related concerning our Lord Jesus from
his twelfth year to his entrance on his thirtieth year. We often
think it would have been a pleasure and advantage to us if we had
journals, or at least annuls, of occurrences concerning him; but we
have as much as Infinite Wisdom thought fit to communicate to us,
and, if we improve not that, neither should we have improved more
if we had had it. The great intention of the evangelists was to
give us an account of the gospel of Christ, which we are to
believe, and by which we hope for salvation: now that began in the
ministry and baptism of John, and therefore they hasten to give us
an account of that. We could wish, perhaps, that Luke had wholly
passed by what was related by Matthew and Mark, and had written
only what was new, as he has done in his two first chapters. But it
was the will of the Spirit that some things should be established
out of the mouth, not only of two, but of three witnesses; and we
must not reckon it a needless repetition, nor shall we do so if we
renew out meditations upon these things, with suitable affections.
In this chapter we have, I. The beginning of John's baptism, and
the scope and intention of it,
1 Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituræa and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. 3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; 4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6 And all flesh shall see the salvation of God. 7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. 9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. 10 And the people asked him, saying, What shall we do then? 11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. 12 Then came also publicans to be baptized, and said unto him, Master, what shall we do? 13 And he said unto them, Exact no more than that which is appointed you. 14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
John's baptism introducing a new
dispensation, it was requisite that we should have a particular
account of it. Glorious things were said of John, what a
distinguished favourite of Heaven he should be, and what a great
blessing to this earth (
I. The date of the beginning of John's baptism, when it was that he appeared; this is here taken notice of, which was not by the other evangelists, that the truth of the thing might be confirmed by the exact fixing of the time. And it is dated,
1. By the government of the heathen, which the Jews were under, to show that they were a conquered people, and therefore it was time for the Messiah to come to set up a spiritual kingdom, and an eternal one, upon the ruins of all the temporal dignity and dominion of David and Judah.
(1.) It is dated by the reign of the Roman emperor; it was in the fifteenth year of Tiberius Cæsar, the third of the twelve Cæsars, a very bad man, given to covetousness, drunkenness, and cruelty; such a man is mentioned first (saith Dr. Lightfoot), as it were, to teach us what to look for from that cruel and abominable city wherein Satan reigned in all ages and successions. The people of the Jews, after a long struggle, were of late made a province of the empire, and were under the dominion of this Tiberius; and that country which once had made so great a figure, and had many nations tributaries to it, in the reigns of David and Solomon, is now itself an inconsiderable despicable part of the Roman empire, and rather trampled upon than triumphed in.
The lawgiver was now departed from between Judah's feet; and, as an evidence of that, their public acts are dated by the reign of the Roman emperor, and therefore now Shiloh must come.
(2.) It is dated by the governments of the
viceroys that ruled in the several parts of the Holy Land under the
Roman emperor, which was another badge of their servitude, for they
were all foreigners, which bespeaks a sad change with that people
whose governors used to be of themselves (
2. By the government of the Jews among
themselves, to show that they were a corrupt people, and that
therefore it was time that the Messiah should come, to reform them,
II. The origin and tendency of John's baptism.
1. The origin of it was from heaven: The
word of God came unto John,
2. The scope and design of it were to bring
all the people of his country off from their sins and home to their
God,
(1.) Were thereby obliged to repent of their sins, to be sorry for what they had done amiss, and to do so no more. The former they professed, and were concerned to be sincere in their professions; the latter they promised, and were concerned to make good what they promised. He bound them, not to such ceremonious observances as were imposed by the tradition of the elders, but to change their mind, and change their way, to cast away from them all their transgressions, and to make them new hearts and to live new lives. The design of the gospel, which now began, was to make men devout and pious, holy and heavenly, humble and meek, sober and chaste, just and honest, charitable and kind, and good in every relation, who had been much otherwise; and this is to repent.
(2.) They were thereby assured of the
pardon of their sins, upon their repentance. As the baptism he
administered bound them not to submit to the power of sin, so it
sealed to them a gracious and pleadable discharge from the guilt of
sin. Turn yourselves from all your transgressions, so iniquity
shall not be your ruin; agreeing with the word of the Lord, by
the Old-Testament prophets,
III. The fulfilling of the scriptures in
the ministry of John. The other evangelists had referred us to the
same text that is here referred to, that of Esaias,
IV. The general warnings and exhortations
which he gave to those who submitted to his baptism,
1. That the guilty corrupted race of mankind is become a generation of vipers; not only poisoned, but poisonous; hateful to God, hating one another. This magnifies the patience of God, in continuing the race of mankind upon the earth, and not destroying that nest of vipers. He did it once by water, and will again by fire.
2. This generation of vipers is fairly warned to flee from the wrath to come, which is certainly before them if they continue such; and their being a multitude will not be at all their security, for it will be neither reproach nor loss to God to cut them off. We are not only warned of this wrath, but are put into a way to escape it, if we look about us in time.
3. There is no way of fleeing from the wrath to come, but by repentance. They that submitted to the baptism of repentance thereby evidenced that they were warned to flee from the wrath to come and took the warning; and we by our baptism profess to have fled out of Sodom, for fear of what is coming upon it.
4. Those that profess repentance are highly
concerned to live like penitents (
5. If we be 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: Begin not now to frame excuses from this great duty of repentance, by saying within yourselves, We have Abraham to our father. What will it avail us to be the children of godly parents if we be not godly, to be within the pale of the Church if we be not brought into the bond of the covenant?
6. We have therefore no reason to depend upon our external privileges and professions of religion, because God has no need of us or of our services, but can effectually secure by his own honour and interest without us. If we were cut off and ruined, he could raise up to himself a church out of the most unlikely,—children to Abraham even out of stones.
7. The greater professions we make of repentance, and the greater assistances and encouragements are given us to repentance, the nearer and the sorer will our destruction be if we do not bring forth fruits meet for repentance. Now that the gospel begins to be preached, now that the kingdom of heaven is at hand, now that the axe is laid to the root of the tree, threatenings to the wicked and impenitent are now more terrible than before, as encouragements to the penitent are now more comfortable. "Now that you are upon your behaviour, look to yourselves."
8. Barren trees will be cast into the fire at length; it is the fittest place for them: Every tree that doth not bring forth fruit, good fruit, is hewn down, and cast into the fire. If it serve not for fruit, to the honour of God's grace, let it serve for fuel, to the honour of his justice.
V. The particular instructions he gave to
several sorts of persons, that enquired of him concerning their
duty: the people, the publicans, and the
soldiers. Some of the Pharisees and Sadducees came to his
baptism; but we do not find them asking, What shall we do?
They thought they knew what they had to do as well as he could tell
them, or were determined to do what they pleased, whatever he told
them. But the people, the publicans, and the
soldiers, who knew that they had done amiss, and that they
ought to do better, and were conscious to themselves of great
ignorance and unacquaintedness with the divine law, were
particularly inquisitive: What shall we do? Note, 1. Those
that are baptized must be taught, and those that have
baptized them are concerned, as they have opportunity, to teach
them,
(1.) He tells the people their duty,
and that is to be charitable (
(2.) He tells the publicans their
duty, the collectors of the emperor's revenue (
(3.) He tells the soldiers their
duty,
15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18 And many other things in his exhortation preached he unto the people. 19 But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison.
We are now drawing near to the appearance of our Lord Jesus publicly; the Sun will not be long after the morning-star. We are here told,
I. How the people took occasion, from the
ministry and baptism of John, to think of the Messiah, and to think
of him as at the door, as now come. Thus the way of the Lord was
prepared, and people were prepared to bid Christ welcome;
for, when men's expectations are raised, that which they are in
expectation of becomes doubly acceptable. Now when they observed
what an excellent doctrine John Baptist preached, what a divine
power went along with it, and what a tendency it had to reform the
world, 1. They began presently to consider that now was the time
for the Messiah to appear. The sceptre was departed from Judah, for
they had no king but Cæsar; nay, and the law-giver too was gone
from between his feet, for Herod had lately slain the sanhedrim.
Daniel's seventy weeks were now expiring; and therefore it was but
three or four years after this that they looked that the kingdom of
heaven should appear immediately,
II. How John disowned all pretensions to
the honour of being himself the Messiah, but confirmed them in
their expectations of him that really was the Messiah,
1. He declares that the utmost he could do was to baptize them with water. He had no access to the Spirit, nor could command that or work upon that; he could only exhort them to repent, and assure them of forgiveness, upon repentance; he could not work repentance in them, nor confer remission on them.
2. He consigns them, and turns them over, as it were, to Jesus Christ, for whom he was sent to prepare the way, and to whom he was ready to transfer all the interest he had in the affections of the people, and would have them no longer to debate whether John was the Messiah or no, but to look for him that was really so.
(1.) John owns the Messiah to have a
greater excellency than he had, and that he was in all
things preferable to him; he is one the latchet of whose
shoe he does not think himself worthy to loose; he does
not think himself worthy to be the meanest of his servants, to help
him on and off with his shoes. John was a prophet, yea
more than a prophet, more so than any of the Old-Testament
prophets; but Christ was a prophet more than John, for it was both
by the Spirit of Christ, and of the grace of Christ,
that all the prophets prophesied, and John among the rest,
(2.) He owns him to have a greater
energy than he had: "He is mightier than I, and does
that which I cannot do, both for the comfort of the faithful and
for the terror of hypocrites and dissemblers." They thought that a
wonderful power went along with John; but what was that compared
with the power which Jesus would come clothed with? [1.] John can
do no more than baptize with water, in token of this, 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 purges out the
dross that is within, and melts down the metal, that
it may be cast into a new mould. [2.] John can only preach a
distinguishing doctrine, and by word and sign separate
between the precious and the vile; but Christ hath his fan
in his hand, with which he can, and will, perfectly separate
between the wheat and the chaff. He will thoroughly purge his
floor; it is his own, and therefore he will purge
it, and will cast out of his church the unbelieving impenitent
Jews, and confirm in his church all that faithfully follow him.
[3.] John can only speak comfort to those that receive the
gospel, and, like other prophets, say to the righteous that
it shall be well with them; but Jesus Christ will give
them comfort. John can only promise them that they shall be
safe; but Christ will make them so: he will gather the wheat
into his garner; good, serious, solid people he will gather now
into his church on earth, which shall be made up of such, and he
will shortly gather them into his church in heaven, where they
shall be for ever sheltered. [4.] John can only threaten
hypocrites, and tell the barren trees that they shall be
hewn down and cast into the fire; but Christ can
execute that threatening; those that are as chaff, light,
and vain, and worthless, he will burn with fire
unquenchable. John refers here to
The evangelist concludes his account of
John's preaching with an et cætera (
III. How full a stop was put to John's
preaching. When he was in the midst of his usefulness, going on
thus successfully, he was imprisoned by the malice of Herod
(
21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30 Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, 32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 36 Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.
The evangelist mentioned John's imprisonment before Christ's being baptized, though it was nearly a year after it, because he would finish the story of John's ministry, and then introduce that of Christ. Now here we have,
I. A short account of Christ's baptism,
which had been more fully related by St. Matthew. Jesus came, to be
baptized of John, and he was so,
1. It is here said that, when all the people were baptized, then Jesus was baptized: all that were then present. Christ would be baptized last, among the common people, and in the rear of them; thus he humbled himself, and made himself of no reputation, as one of the least, nay, as less than the least. He saw what multitudes were hereby prepared to receive him, and then he appeared.
2. Notice is here taken of Christ's praying when he was baptized, which was not in Matthew: being baptized, and praying. He did not confess sin, as others did, for he had none to confess; but he prayed, as others did, for he would thus keep up communion with his Father. Note, The inward and spiritual grace of which sacraments are the outward and visible signs must be fetched in by prayer; and therefore prayer must always accompany them. We have reason to think that Christ now prayed for this manifestation of God's favour to him which immediately followed; he prayed for the discovery of his Father's favour to him, and the descent of the Spirit. What was promised to Christ, he must obtain by prayer: Ask of me and I will give thee, &c. Thus he would put an honour upon prayer, would tie us to it, and encourage us in it.
3. When he prayed, the heaven was opened. He that by his power parted the waters, to make a way through them to Canaan, now by his power parted the air, another fluid element, to open a correspondence with the heavenly Canaan. Thus was there opened to Christ, and by him to us, a new and living way into the holiest; sin had shut up heaven, but Christ's prayer opened it again. Prayer is an ordinance that opens heaven: Knock, and it shall be opened unto you.
4. The Holy Ghost descended in a bodily
shape like a dove upon him; our Lord Jesus was now to receive
greater measures of the Spirit than before, to qualify him for his
prophetical office,
5. There came a voice from heaven,
from God the Father, from the excellent glory (so it is
expressed,
II. A long account of Christ's pedigree, which had been more briefly related by St. Matthew. Here is,
1. His age: He now began to be about
thirty years of age. So old Joseph was when he stood before
Pharaoh (
2. His pedigree,
One difficulty occurs between Abraham and
Noah, which gives us some perplexity,
The genealogy concludes with this, who was the son of Adam, the son of God. (1.) Some refer it to Adam; he was in a peculiar manner the son of God, being, more immediately than any of his offspring, the offspring of God by creation. (2.) Others refer it to Christ, and so make the last words of this genealogy to denote his divine and human nature. He 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.
We left Christ newly baptized, and owned by a
voice from heaven and the descent of the Holy Ghost upon him. Now,
in this chapter, we have, I. A further preparation of him for his
public ministry by his being tempted in the wilderness, of which we
had the same account before in Matthew as we have here,
1 And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. 3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. 4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5 And the devil, taking him up into a high mountain, showed unto him all the kingdoms of the world in a moment of time. 6 And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. 7 If thou therefore wilt worship me, all shall be thine. 8 And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: 10 For it is written, He shall give his angels charge over thee, to keep thee: 11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. 13 And when the devil had ended all the temptation, he departed from him for a season.
The last words of the foregoing chapter, that Jesus was the Son of Adam, bespeak him to be the seed of the woman; being so, we have here, according to the promise, breaking the serpent's head, baffling and foiling the devil in all his temptations, who by one temptation had baffled and foiled our first parents. Thus, in the beginning of the war, he made reprisals upon him, and conquered the conqueror.
In this story of Christ's temptation, observe,
I. How he was prepared and fitted for it. He that designed him the trial furnished him accordingly; for though we know not what exercises may be before us, nor what encounters we may be reserved for, Christ did, and was provided accordingly; and God doth for us, and we hope will provide accordingly.
1. He was full of the Holy Ghost, who had descended on him like a dove. He had now greater measures of the gifts, graces, and comforts, of the Holy Ghost than ever before. Note, Those are well armed against the strongest temptations that are full of the Holy Ghost.
2. He was newly returned from Jordan, where he was baptized, and owned by a voice from heaven to be the beloved Son of God; and thus he was prepared for this combat. Note, When we have had the most comfortable communion with God, and the clearest discoveries of his favour to us, we may expect that Satan will set upon us (the richest ship is the pirate's prize), and that God will suffer him to do so, that the power of his grace may be manifested and magnified.
3. He was led by the Spirit into the wilderness, by the good Spirit, who led him as a champion into the field, to fight the enemy that he was sure to conquer. His being led into the wilderness, (1.) Gave some advantage to the tempter; for there he had him alone, no friend with him, by whose prayers and advice he might be assisted in the hour of temptation. Woe to him that is alone! He might give Satan advantage, who knew his own strength; we may not, who know our own weakness. (2.) He gained some advantage to himself, during his forty days' fasting in the wilderness. We may suppose that he was wholly taken up in proper meditation, and in consideration of his own undertaking, and the work he had before him; that he spent all his time in immediate, intimate, converse with his Father, as Moses in the mount, without any diversion, distraction, or interruption. Of all the days of Christ's life in the flesh, these seem to come nearest to the angelic perfection and the heavenly life, and this prepared him for Satan's assaults, and hereby he was fortified against them.
4. He continued fasting (
II. How he was assaulted by one temptation
after another, and how he defeated the design of the tempter in
every assault, and became more than a conqueror. During the
forty days, he was tempted of the devil (
1. He tempted him to distrust his
Father's care of him, and to set up for himself, and
shift for provision for himself in such a way as his Father had not
appointed for him (
Now, [1.] Christ yielded not to the
temptation; he would not turn that stone into
bread; no, though he was hungry; First, Because he
would not do what Satan bade him do, for that would have looked as
if there had been indeed a compact between him and the prince of
the devils. Note, We must not do any thing that looks like
giving place to the devil. Miracles were wrought for the
confirming of faith, and the devil had no faith to be confirmed,
and therefore he would not do it for him. He did his signs
in the presence of his disciples (
[2.] He returned a scripture-answer to it
(
2. He tempted him to accept from him
the kingdom, which, as the Son of God, he expected to
receive from his Father, and to do him homage for,
(1.) How Satan managed this temptation, to prevail with Christ to become a tributary to him, and to receive his kingdom by delegation from him.
[1.] He gave him a prospect of all the kingdoms of the world in a moment of time, an airy representation of them, such as he thought most likely to strike the fancy, and seem a real prospect. To succeed the better, he took him up for this purpose into a high mountain; and, because we next after the temptation find Christ on the other side Jordan, some think it probable that it was to the top of Pisgah that the devil took him, whence Moses has a sight of Canaan. That it was but a phantasm that the devil here presented our Saviour with, as the prince of the power of the air, is confirmed by that circumstance which Luke here takes notice of, that it was done in a moment of time; whereas, if a man take a prospect of but one country, he must do it successively, must turn himself round, and take a view first of one part and then of another. Thus the devil thought to impose upon our Saviour with a fallacy—a deceptio visus; and, by making him believe that he could show him all the kingdoms of the world, would draw him into an opinion that he could give him all those kingdoms.
[2.] He boldly alleged that these kingdoms
were all delivered to him that he had power to dispose of
them and all their glory, and to give them to whomsoever
he would,
[3.] He demanded of him homage and
adoration: If thou wilt worship me, all shall be thine,
(2.) How our Lord Jesus triumphed
over this temptation. He gave it a peremptory repulse, rejected it
with abhorrence (
3. He tempted him to be his own murderer, in a presumptuous confidence of his Father's protection, such as he had no warrant for. Observe,
(1.) What he designed in this temptation:
If thou be the Son of God, cast thyself down,
(2.) How he backed and enforced this
temptation. He suggested, It is written,
(3.) How he was baffled and defeated in the
temptation,
III. What was the result and issue of this
combat,
1. The devil emptied his quiver: He ended all the temptation. Christ gave him opportunity to say and do all he could against him; he let him try all his force, and yet defeated him. Did Christ suffer, being tempted, till all the temptation was ended? And must not we expect also to pass all our trials, to go through the hour of temptation assigned us?
2. He then quitted the field: He departed from him. He saw it was to no purpose to attack him; he had nothing in him for his fiery darts to fasten upon; he had no blind side, no weak or unguarded part in his wall, and therefore Satan gave up the cause. Note, If we resist the devil, he will flee from us.
3. Yet he continued his malice against him,
and departed with a resolution to attack him again; he departed but
for a season, achri kairou—till a
season, or till the season when he was again to be let loose
upon him, not as a tempter, to draw him to sin, and
so to strike at his head, which was what he now aimed at and
was wholly defeated in; but as a persecutor, to bring him to
suffer by Judas and the other wicked instruments whom he
employed, and so to bruise his heel, which it was told him
(
14 And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. 15 And he taught in their synagogues, being glorified of all. 16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. 17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, 18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord. 20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21 And he began to say unto them, This day is this scripture fulfilled in your ears. 22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? 23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. 24 And he said, Verily I say unto you, No prophet is accepted in his own country. 25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; 26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. 27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. 28 And all they in the synagogue, when they heard these things, were filled with wrath, 29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. 30 But he passing through the midst of them went his way,
After Christ had vanquished the evil spirit, he made it appear how much he was under the influence of the good Spirit; and, having defended himself against the devil's assaults, he now begins to act offensively, and to make those attacks upon him, by his preaching and miracles, which he could not resist or repel. Observe,
I. What is here said in general of his preaching, and the entertainment it met with in Galilee, a remote part of the country, distant from Jerusalem; it was a part of Christ's humiliation that he began his ministry there.
But, 1. Thither he came in the power of
the Spirit. The same Spirit that qualified him for the exercise
of his prophetical office strongly inclined him to it. He was not
to wait for a call from men, for he had light and life in himself.
2. There he taught in their synagogues, their places of
public worship, where they met, not, as in the temple, for
ceremonial services, but for the moral acts of devotion, to read,
expound, and apply, the word, to pray and praise, and for
church-discipline; these came to be more frequent since the
captivity, when the ceremonial worship was near expiring. 3. This
he did so as that he gained a great reputation. A fame of him
went through all that region (
II. Of his preaching at Nazareth, the city where he was brought up; and the entertainment it met with there. And here we are told how he preached there, and how he was persecuted.
1. How he preached there. In that observe,
(1.) The opportunity he had for it: He
came to Nazareth when he had gained a reputation in other
places, in hopes that thereby something at least of the contempt
and prejudice with which his countrymen would look upon him might
be worn off. There he took occasion to preach, [1.] In the
synagogue, the proper place, where it had been his
custom to attend when he was a private person,
(2.) The call he had to it. [1.] He
stood up to read. They had in their synagogues seven readers
every sabbath, the first a priest, the second a Levite, and the
other five Israelites of that synagogue. We often find Christ
preaching in other synagogues, but never reading,
except in this synagogue at Nazareth, of which he had been many
years a member. Now he offered his service as he had perhaps often
done; he read one of the lessons out of the prophets,
(3.) The text he preached upon. He stood
up to read, to teach us reverence in reading and
hearing the word of God. When Ezra opened the book of the
law, all the people stood up (
First, How he was qualified for the
work: The Spirit of the Lord is upon me. All the gifts and
graces of the Spirit were conferred upon him, not by measure, as
upon other prophets, but without measure,
Secondly, How he was commissioned: Because he had anointed me, and sent me. His extraordinary qualification amounted to a commission; his being anointed signifies both his being fitted for the undertaking and called to it. Those whom God appoints to any service he anoints for it: "Because he hath sent me, he hath sent his Spirit along with me."
Thirdly, What his work was. He was qualified and commissioned,
1. To be a great prophet. He was
anointed to preach; that is three times mentioned here, for
that was the work he was now entering upon. Observe, (1.) To
whom he was to preach: to the poor; to those that
were poor in the world, whom the Jewish doctors disdained to
undertake the teaching of and spoke of with contempt; to those that
were poor in spirit, to the meek and humble, and to those
that were truly sorrowful for sin: to them the gospel and the grace
of it will be welcome, and they shall have it,
[1.] Deliverance to the captives, The gospel is a proclamation of liberty, like that to Israel in Egypt and in Babylon. By the merit of Christ sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. It is a deliverance from the worst of thraldoms, which all those shall have the benefit of that are willing to make Christ their Head, and are willing to be ruled by him.
[2.] Recovering of sight to the blind. He came not only by the word of his gospel to bring light to them that sat in the dark, but by the power of his grace to give sight to them that were blind; not only the Gentile world, but every unregenerate soul, that is not only in bondage, but in blindness, like Samson and Zedekiah. Christ came to tell us that he has eye-salve for us, which we may have for the asking; that, if our prayer be, Lord, that our eyes may be opened, his answer shall be, Receive your sight.
[3.] The acceptable year of the
Lord,
2. Christ came to be a great Physician; for he was sent to heal the broken-hearted, to comfort and cure afflicted consciences, to give peace to those that were troubled and humbled for sins, and under a dread of God's wrath against them for them, and to bring them to rest who were weary and heavy-laden, under the burden of guilt and corruption.
3. To be a great Redeemer. He not
only proclaims liberty to the captives, as Cyrus did to the Jews in
Babylon (Whoever will, may go up), but he sets at liberty
them that are bruised; he doth by his Spirit incline and
enable them to make use of the liberty granted, as then none
did but those whose spirit God stirred up,
(4.) Here is Christ's application of
this text to himself (
(5.) Here is the attention and admiration of the auditors.
[1.] Their attention (
[2.] Their admiration (
(6.) Christ's anticipating an objection which he knew to be in the minds of many of his hearers. Observe,
[1.] What the objection was (
[2.] How he answers this objection against the course he took.
First, By a plain and positive
reason why he would not make Nazareth his headquarters (
Secondly, By pertinent examples of
two of the most famous prophets of the Old Testament, who chose to
dispense their favours among foreigners rather than among their own
countrymen, and that, no doubt, by divine direction. 1. Elijah
maintained a widow of Sarepta, a city of Sidon, one
that was a stranger to the commonwealth of Israel, when there was a
famine in the land,
2. How he was persecuted at Nazareth.
(1.) That which provoked them was his
taking notice of the favour which God by Elijah and Elisha showed
to the Gentiles: When they heard these things, they were filled
with wrath (
(2.) They were provoked to that degree that
they made an attempt upon his life. This was a severe trial, now at
his setting out, but a specimen of the usage he met with when he
came to his own, and they received him not. [1.] They
rose up in a tumultuous manner against him, interrupted him
in his discourse, and themselves in their devotions, for they could
not stay until their synagogue-worship was over. [2.] They
thrust him out of the city, as one not worthy to have a
residence among them, though there he had had a settlement so long.
They thrust from them the Saviour and the salvation, as if he had
been the offscouring of all things. How justly might he have called
for fire from heaven upon them! But this was the day of his
patience. [3.] They led him to the brow of the hill, with a
purpose to throw him down headlong, as one not fit to live.
Though they knew how inoffensively he had for so many years lived
among them, how shining his conversation had been,—though they had
heard such a fame of him and had but just now themselves admired
his gracious words,—though in justice he ought to have been
allowed a fair hearing and liberty to explain himself, yet they
hurried him away in a popular fury, or frenzy rather, to put him to
death in a most barbarous manner. Sometimes they were ready to
stone him for the good works he did (
(3.) Yet he escaped, because his hour was not yet come: He passed through the midst of them unhurt. Either he blinded their eyes, as God did those of the Sodomites and Syrians, or he bound their hands, or filled them with confusion, so that they could not do what they designed; for his work was not done, it was but just begun; his hour was not yet come, when it was come, he freely surrendered himself. They drove him from them, and he went his way. He would have gathered Nazareth, but they would not, and therefore their house is left to them desolate. This added to the reproach of his being Jesus of Nazareth, that not only it was a place whence no good thing was expected, but that it was such a wicked, rude place, and so unkind to him. Yet there was a providence in it, that he should not be much respected by the men of Nazareth, for that would have looked like a collusion between him and his old acquaintance; but now, though they received him not, there were those that did.
31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. 32 And they were astonished at his doctrine: for his word was with power. 33 And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, 34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. 35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. 37 And the fame of him went out into every place of the country round about. 38 And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her. 39 And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. 40 Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. 41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. 42 And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them. 43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. 44 And he preached in the synagogues of Galilee.
When Christ was expelled Nazareth, he came
to Capernaum, another city of Galilee. The account we have in these
verses of his preaching and miracles there we had before,
I. His preaching: He taught them on the
sabbath days,
II. His miracles. Of these we have here,
1. Two particularly specified, showing Christ to be,
(1.) A controller and conqueror of Satan, in the world of mankind, and in the souls of people, by his power to cast him out of the bodies of those he had taken possession of; for for this purpose was he manifested, that he might destroy the works of the devil.
Observe, [1.] The devil is an unclean
spirit, his nature directly contrary to that of the pure and
holy God, and degenerated from what it was at first. [2.]
This unclean spirit works in the children of men; in the souls of
many, as then in men's bodies. [3.] It is possible that those who
are very much under the power and working of Satan may yet be found
in the synagogue, among the worshippers of God. [4.] Even
the devils know and believe that Jesus Christ is the Holy
One of God, is sent of God, and is a Holy One. [5.] They
believe and tremble. This unclean spirit cried out with a
loud voice, under a certain fearful looking for of
judgment, and apprehensive that Christ was now come to destroy
him. Unclean spirits are subject to continual frights. [6.] The
devils have nothing to do with Jesus Christ, nor desire to
have any thing to do with him; for he took not on him the nature of
angels. [7.] Christ has the devil under check: He rebuked
him, saying, Hold thy peace; and this word he spoke
with power; phimotheti—Be muzzled,
Christ did not only enjoin him silence, but stopped his mouth, and
forced him to be silent against his will. [8.] In the breaking of
Satan's power, both the enemy that is conquered shows his malice,
and Christ, the conqueror, shows his over-ruling grace. Here,
First, The devil showed what he would have done, when he
threw the man in the midst, with force and fury, as if he
would have dashed him to pieces. But, Secondly, Christ
showed what a power he had over him, in that he not only forced him
to leave him, but to leave him without so much as hurting
him, without giving him a parting blow, a parting gripe. Whom Satan
cannot destroy, he will do all the hurt he can to;
but this is a comfort, he can harm them no further than Christ
permits; nay, he shall not do them any real harm. He came
out, and hurt him not; that is, the poor man was
perfectly well in an instant, though the devil left him with so
much rage that all that were present thought he had torn him to
pieces. [9.] Christ's power over devils was universally
acknowledged and adored,
(2.) Christ showed himself to be a
healer of diseases. In the former, he struck at the root of
man's misery, which was Satan's enmity, the origin of all the
mischief: in this, he strikes at one of the most spreading branches
of it, one of the most common calamities of human life, and that is
bodily diseases, which came in with sin, are the most common and
sensible corrections for it in this life, and contribute as much as
any thing towards the making of our few days full of
trouble. These our Lord Jesus came to take away the sting of,
and, as an indication of that intention, when he was on earth,
chose to confirm his doctrine by such miracles, mostly, as took
away the diseases themselves. Of all bodily diseases none are more
common or fatal to grown people than fevers; these come
suddenly, and suddenly cut off the number of men's months in the
midst; they are sometimes epidemical, and slay their
thousands in a little time. Now here we have Christ's curing a
fever with a word's speaking; the place was in Simon's house, his
patient was Simon's wife's mother,
2. A general account given by wholesale of many other miracles of the same kind, which Christ did.
(1.) He cured many that were
diseased, even all without exception that made their
application to him, and it was when the sun was setting
(
(2.) He cast the devil out of many that
were possessed,
3. Here is his removal from Capernaum,
(1.) He retired for awhile into a place of solitude. It was but a little while that he allowed himself for sleep; not only because a little served him, but because he was content with a little, and never indulged himself in ease; but, when it was day, he went into a desert place, not to live constantly like a hermit, but to be sometimes alone with God, as even those should be, and contrive to be, that are most engaged in public work, or else their work will go on but poorly, and they will find themselves never less alone than when thus alone.
(2.) He returned again to the places
of concourse and to the work he had to do there. Though a
desert place may be a convenient retreat, yet it is
not a convenient residence, because we were not sent into
this world to live to ourselves, no, not to the best
part of ourselves only, but to glorify God and do good in our
generation. [1.] He was earnestly solicited to stay at Capernaum.
The people were exceedingly fond of him; I doubt, more
because he had healed their sick than because he had preached
repentance to them. They sought him, enquired which way he
went; and, though it was in a desert place, they came
unto him. A desert is no desert if we be with Christ
there. They detained him that he should not depart from
them, so that if he would go it should not be for want of
invitation. His old neighbours at Nazareth had driven him from
them, but his new acquaintances at Capernaum were very importunate
for his continuance with them. Note, It ought not to discourage the
ministers of Christ that some reject them, for they will meet with
others that will welcome them and their message. [2.] He chose
rather to diffuse the light of his gospel to many
places than to fix it to one, that no one might pretend to
be a mother-church to the rest. Though he was welcome at
Capernaum, and had done abundance of good there, yet he is sent
to preach the gospel to other cities also; and Capernaum must
not insist upon his stay there. They that enjoy the benefit of the
gospel must be willing that others also should share in that
benefit, and not covet the monopoly of it; and those
ministers who are not driven from one place may yet be
drawn to another by a prospect of greater usefulness.
Christ, though he preached not in vain in the synagogue at
Capernaum, yet would not be tied to that, but preached in the
synagogues of Galilee,
In this chapter, we have, I. Christ preaching to
the people out of Peter's ship, for want of a better pulpit,
1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, 2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. 4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. 5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. 6 And when they had this done, they inclosed a great multitude of fishes: and their net brake. 7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. 11 And when they had brought their ships to land, they forsook all, and followed him.
This passage of story fell, in order of
time, before the two miracles we had in the close of the foregoing
chapter, and is the same with that which was more briefly related
by Matthew and Mark, of Christ's calling Peter and Andrew to be
fishers of men,
I. What vast crowds attended
Christ's preaching: The people pressed upon him to hear the word
of God (
II. What poor conveniences Christ
had for preaching: He stood by the lake of Gennesareth
(
III. What a particular acquaintance Christ,
hereupon, fell into with these fishermen. They had had some
conversation with him before, which began at John's baptism
(
1. When Christ had done preaching, he
ordered Peter to apply himself to the business of his calling
again: Launch out into the deep, and let down your nets,
2. Peter having attended upon Christ in his preaching, Christ will accompany him in his fishing. He staid with Christ at the shore, and now Christ will launch out with him into the deep. Note, Those that will be constant followers of Christ shall have him a constant guide to them.
3. Christ ordered Peter and his ship's crew
to cast their nets into the sea, which they did, in
obedience to him, though they had been hard at it all night, and
had caught nothing,
(1.) How melancholy their business had now been: "Master, we have toiled all the night, when we should have been asleep in our beds, and have taken nothing, but have had our labour for our pains." One would have thought that this should have excused them from hearing the sermon; but such a love had they to the word of God that it was more refreshing and reviving to them, after a wearisome night, than the softest slumbers. But they mention it to Christ, when he bids them go a fishing again. Note, [1.] Some callings are much more toilsome than others are, and more perilous; yet Providence has so ordered it for the common good that there is no useful calling so discouraging but some or other have a genius for it. Those who follow their business, and get abundance by it with a great deal of ease, should think with compassion of those who cannot follow theirs but with a great fatigue, and hardly get a bare livelihood by it. When we have rested all night, let us not forget those who have toiled all night, as Jacob, when he kept Laban's sheep. [2.] Be the calling ever so laborious, it is good to see people diligent in it, and make the best of it; these fishermen, that were thus industrious, Christ singled out for his favourites. They were fit to be preferred as good soldiers of Jesus Christ who had thus learned to endure hardness. [3.] Even those who are most diligent in their business often meet with disappointments; they who toiled all night yet caught nothing; for the race is not always to the swift. God will have us to be diligent, purely in duty to his command and dependence upon his goodness, rather than with an assurance of worldly success. We must do our duty, and then leave the event to God. [4.] When we are tired with our worldly business, and crossed in our worldly affairs, we are welcome to come to Christ, and spread our case before him, who will take cognizance of it.
(2.) How ready their obedience was to the command of Christ: Nevertheless, at thy word, I will let down the net. [1.] Though they had toiled all night, yet, if Christ bid them, they will renew their toil, for they know that they who wait on him shall renew their strength, as work is renewed upon their hands; for every fresh service they shall have a fresh supply of grace sufficient. [2.] Though they have taken nothing, yet, if Christ bid them let down for a draught, they will hope to take something. Note, We must not abruptly quit the callings wherein we are called because we have not the success in them we promised ourselves. The ministers of the gospel must continue to let down that net, though they have perhaps toiled long and caught nothing; and this is thank-worthy, to continue unwearied in our labours, though we see not the success of them. [3.] In this they have an eye to the word of Christ, and a dependence upon that: "At thy word, I will let down the net, because thou dost enjoin it, and thou dost encourage it." We are then likely to speed well when we follow the guidance of Christ's word.
4. The draught of fish they caught was so
much beyond what was ever known that it amounted to a miracle
(
Now by this vast draught of fishes, (1.)
Christ intended to show his dominion in the seas as
well as on the dry land, over its wealth as over its
waves. Thus he would show that he was that Son of man
under whose feet all things were put, and particularly the fish
of the sea and whatsoever passeth through the paths of the
sea,
5. The impression which this miraculous draught of fishes made upon Peter was very remarkable.
(1.) All concerned were
astonished, and the more astonished for their being
concerned. All the boat's crew were astonished at the
draught of fishes which they had taken (
(2.) Peter, above all the rest, was
astonished to such a degree that he fell down at Jesus's
knees, as he sat in the stern of his boat, and said, as one in
an ecstasy or transport, that knew not where he was or what he
said, Depart from me, for I am a sinful man, O Lord,
6. The occasion which Christ took from this
to intimate to Peter (
Lastly, The fishermen's farewell to
their calling, in order to their constant attendance on Christ
(
12 And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. 13 And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. 15 But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. 16 And he withdrew himself into the wilderness, and prayed.
Here is, I. The cleansing of a leper,
1. What we must do in the sense of our spiritual leprosy. (1.) We must seek Jesus, enquire after him, acquaint ourselves with him, and reckon the discoveries made to us of Christ by the gospel the most acceptable and welcome discoveries that could be made to us. (2.) We must humble ourselves before him, as this leper, seeing Jesus, fell on his face. We must be ashamed of our pollution, and, in the sense of it, blush to lift up our faces before the holy Jesus. (3.) We must earnestly desire to be cleansed from the defilement, and cured of the disease, of sin, which renders us unfit for communion with God. (4.) We must firmly believe Christ's ability and sufficiency to cleanse us: Lord, thou canst make me clean, though I be full of leprosy. No doubt is to be made of the merit and grace of Christ. (5.) We must be importunate in prayer for pardoning mercy and renewing grace: He fell on his face and besought him; they that would be cleansed must reckon it a favour worth wrestling for. (6.) We must refer ourselves to the good-will of Christ: Lord, if thou wilt, thou canst. This is not so much the language of his diffidence, or distrust of the good-will of Christ, as of his submission and reference of himself and his case to the will, to the good-will, of Jesus Christ.
2. What we may expect from Christ, if we
thus apply ourselves to him. (1.) We shall find him very
condescending and forward to take cognizance of our case
(
3. What he requires from those that are
cleansed,
4. Christ's public serviceableness to men and his private communion with God; these are put together here, to give lustre to each other.
(1.) Though never any had so much
pleasure in his retirements as Christ had, yet he was
much in a crowd, to do good,
(2.) Though never any did so much good
in public, yet he found time for pious and devout
retirements (
17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judæa, and Jerusalem: and the power of the Lord was present to heal them. 18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? 22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? 23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? 24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
Here is, I. A general account of Christ's
preaching and miracles,
II. A particular account of the cure of the man sick of the palsy, which was related much as it is here by both the foregoing evangelists: let us therefore only observe in short,
1. The doctrines that are taught us and
confirmed to us by the story of this cure. (1.) That sin is the
fountain of all sickness, and the forgiveness of sin is the only
foundation upon which a recovery from sickness can comfortably be
built. They presented the sick man to Christ, and he said,
"Man, thy sins are forgiven thee (
2. The duties that are taught us, and
recommended to us, by this story. (1.) In our applications 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. They that were the friends of this sick man sought
means to bring him in before Christ (
27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. 28 And he left all, rose up, and followed him. 29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them. 30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32 I came not to call the righteous, but sinners to repentance. 33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? 34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? 35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles; and both are preserved. 39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.
All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.
I. It was a wonder of his grace that he
would call a publican, from the receipt of custom, to
be his disciple and follower,
II. It was a wonder of his grace that the
call was made effectual, became immediately so,
III. It was a wonder of his grace that he
would not only admit a converted publican into his family, but
would keep company with unconverted publicans, that he might have
an opportunity of doing their souls good; he justified himself in
it, as agreeing with the great design of his coming into the world.
Here is a wonder of grace indeed, that Christ undertakes to be the
Physician of souls distempered by sin, and ready to
die of the distemper (he is a Healer by office,
IV. It was a wonder of his grace that he
did so patiently bear the contradiction of sinners against
himself and his disciples,
V. It was a wonder of his grace that, in
the discipline under which he trained up his disciples, he
considered their frame, and proportioned their services to
their strength and standing, and to the circumstances they were in.
It was objected, as a blemish upon his conduct, that he did not
make his disciples to fast so often as those of the
Pharisees and John Baptist did,
VI. It was a wonder of his grace that
Christ reserved the trials of his disciples for their latter times,
when by his grace they were in some good measure better prepared
and fitted for them than they were at first. Now they were as the
children of the bride-chamber, when the bridegroom is
with them, when they have plenty and joy, and every day is a
festival. Christ was welcomed wherever he came, and they for his
sake, and as yet they met with little or no opposition; but this
will not last always. The days will come when the
bridegroom shall be taken away from them,
VII. It was a wonder of his grace that he
proportioned their exercises to their strength. He would not put
new cloth upon an old garment (
In this chapter we have Christ's exposition of the
moral law, which he came not to destroy, but to fulfil, and to fill
up, by his gospel. I. Here is a proof of the lawfulness of works of
necessity and mercy on the sabbath day, the former in vindication
of his disciples' plucking the ears of corn, the latter in
vindication of himself healing the withered hand on that day,
1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 4 How he went into the house of God, and did take and eat the showbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.
These two passages of story we had both in
Matthew and Mark, and they were there laid together (
I. Christ justifies his disciples in a
work of necessity for themselves on that day, and that was
plucking the ears of corn, when they were hungry on that
day. This story here has a date, which we had not in the other
evangelists; it was on the second sabbath after the first
(
II. He justifies himself in doing works
of mercy for others on the sabbath day. Observe in this, 1.
Christ on the sabbath day entered into the synagogue. Note,
It is our duty, as we have opportunity, to sanctify sabbaths in
religious assemblies. On the sabbath there ought to be a holy
convocation; and our place must not be empty without very good
reason. 2. In the synagogue, on the sabbath day, he taught.
Giving and receiving instruction from Christ is very proper work
for a sabbath day, and for a synagogue. Christ took all
opportunities to teach, not only his disciples, but the multitude.
3. Christ's patient was one of his hearers. A man whose right
hand was withered came to learn from Christ. Whether he had any
expectation to be healed by him does not appear. But those that
would be cured by the grace of Christ must be willing to
learn the doctrine of Christ. 4. Among those who were the
hearers of Christ's excellent doctrine, and the eye-witnesses of
his glorious miracles, there were some who came with no other
design than to pick quarrels with him,
12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes, 16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. 17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18 And they that were vexed with unclean spirits: and they were healed. 19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself.
I. In secret we have him praying
to God,
II. In his family we have him
nominating his immediate attendants, that should be the constant
auditors of his doctrine and eye-witnesses of his miracles, that
hereafter they might be sent forth as apostles, his
messengers to the world, to preach his gospel to it, and
plant his church in it,
III. In public we have him
preaching and healing, the two great works between
which he divided his time,
20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. 21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 24 But woe unto you that are rich! for ye have received your consolation. 25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. 26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
Here begins a practical discourse of
Christ, which is continued to the end of the chapter, most of which
is found in the sermon upon the mount,
I. Blessings pronounced upon suffering
saints, as happy people, though the world pities
them (
1. "You are poor, you have left
all to follow me, are content to live upon alms with me, are
never to expect any worldly preferment in my service. You must work
hard, and fare hard, as poor people do; but you are blessed in your
poverty, it shall be no prejudice at all to your happiness; nay,
you are blessed for it, all your losses shall be abundantly
made up to you, for yours is the kingdom of God, all the
comforts and graces of his kingdom here and all the glories and
joys of his kingdom hereafter; yours it shall be, nay, yours
it is." Christ's poor are rich in faith,
2. "You hunger now (
3. "You weep now, are often in
tears, tears of repentance, tears of sympathy; you are of them that
mourn in Zion. But blessed are you; your present sorrows are
no prejudices to your future joy, but preparatories
for it: You shall laugh. You have triumphs in reserve; you
are but sowing in tears, and shall shortly reap in
joy,"
4. "You now undergo the world's ill
will. You must expect all the base treatment that a spiteful
world can give you for Christ's sake, because you serve him and his
interests; you must expect that wicked men will hate you,
because your doctrine and life convict and condemn them; and those
that have church-power in their hands will separate you,
will force you to separate yourselves, and then excommunicate you
for so doing, and lay you under the most ignominious censures. They
will pronounce anathemas against you, as scandalous and
incorrigible offenders. They will do this with all possible gravity
and solemnity, and pomp and pageantry of appeals to Heaven, to make
the world believe, and almost you yourselves too, that it is
ratified in heaven. Thus will they endeavour to make you odious to
others and a terror to yourselves." This is supposed to be the
proper notion of aphorisosin hymas—they shall
cast you out of their synagogues. "And they that have not this
power will not fail to show their malice, to the utmost of their
power; for they will reproach you, will charge you with the
blackest crimes, which you are perfectly innocent of, will fasten
upon you the blackest characters, which you do not deserve; they
will cast out your name as evil, your name as Christians, as
apostles; they will do all they can to render these names odious."
This is the application of the eighth beatitude,
"Such usage as this seems hard; but
blessed are you when you are so used. It is so far from
depriving you of your happiness that it will greatly add to it. It
is an honour to you, as it is to a brave hero to be employed in the
wars, in the service of his prince; and therefore rejoice you in
that day, and leap for joy,
II. Woes denounced against prospering sinners as miserable people, though the world envies them. These we had not in Matthew. It should seem, the best exposition of these woes, compared with the foregoing blessings, is the parable of the rich man and Lazarus. Lazarus had the blessedness of those that are poor, and hunger, and weep, now, for in Abraham's bosom all the promises made to them who did so were made good to him; but the rich man had the woes that follow here, as he had the character of those on whom these woes are entailed.
1. Here is a woe to them that are
rich, that is, that trust in riches, that have
abundance of this world's wealth, and, instead of serving God with
it, serve their lusts with it; woe to them, for they have
received their consolation, that which they placed their
happiness in, and were willing to take up with for a portion,
2. Here is a woe to them that are
full (
3. Here is a woe to them that laugh now, that have always a disposition to be merry, and always something to make merry with; that know no other joy than that which is carnal and sensual, and know no other use of this world's good than purely to indulge that carnal sensual joy that banishes sorrow, even godly sorrow, from their minds, and are always entertaining themselves with the laughter of the fool. Woe unto such, for it is but now, for a little time, that they laugh; they shall mourn and weep shortly, shall mourn and weep eternally, in a world where there is nothing but weeping and wailing, endless, easeless, and remediless sorrow.
4. Here is a woe to them whom all
men speak well of, that is, who make it their great and only
care to gain the praise and applause of men, who value themselves
upon that more than upon the favour of God and his acceptance
(
27 But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful.
These verses agree with
I. That we must render to all their due,
and be honest and just in all our dealings (
II. That we must be free in giving
to them that need (
III. That we must be generous in forgiving those that have been any way injurious to us.
1. We must not be extreme in
demanding our right, when it is denied us: "Him that
taketh away thy cloak, either forcibly or fraudulently,
forbid him not by any violent means to take thy coat
also,
2. We must not be rigorous in revenging a
wrong when it is done us: "Unto him that smiteth thee on the one
cheek, instead of bringing an action against him, or sending
for a writ for him, or bringing him before a justice, offer also
the other;" that is, "pass it by, though thereby thou shouldest
be in danger of bringing upon thyself another like in dignity,
which is commonly pretended in excuse of taking the advantage of
the law in such a case. If any one smite thee on the cheek,
rather than give another blow to him, be ready to receive another
from him;" that is, "leave it to God to plead thy cause, and do
thou sit down silent under the affront." When we do thus, God will
smite our enemies, as far as they are his, upon the cheek
bone, so as to break the teeth of the ungodly (
3. Nay, we must do good to them that do
evil to us. This is that which our Saviour, in
(1.) We must be kind to those from whom we
have received injuries. We must not only love our
enemies, and bear a good will to them, but we must do
good to them, be as ready to do any good office to them as to
any other person, if their case call for it, and it be in the power
of our hands to do it. We must study to make it appear, by positive
acts, if there be an opportunity for them, that we bear them no
malice, nor see revenge. Do they curse us, speak ill of us,
and wish ill to us? Do they despitefully use us, in word or
deed? Do they endeavour to make us contemptible or odious? Let us
bless them, and pray for them, speak well of them,
the best we can, wish well to them, especially to their souls, and
be intercessors with God for them. This is repeated,
(2.) We must be kind to those from whom we
expect no manner of advantage (
[1.] It will redound to our profit; for our
reward shall be great,
[2.] It will redound to our honour; for
herein we shall resemble God in his goodness, which is the greatest
glory: "Ye shall be the children of the Highest, shall be
owned by him as his children, being like him." It is the glory of
God that he is kind to the unthankful and to the evil,
bestows the gifts of common providence even upon the worst of men,
who are every day provoking him, and rebelling against him, and
using those very gifts to his dishonour. Hence he infers (
37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
All these sayings of Christ we had before
in Matthew; some of them in
I. We ought to be very candid in our
censures of others, because we need grains of allowance ourselves:
"Therefore judge not others, because then you
yourselves shall not be judged; therefore condemn not
others, because then you yourselves shall not be
condemned,
II. If we are of a giving and a
forgiving spirit, we shall ourselves reap the benefit of it:
Forgive and you shall be forgiven. If we forgive the
injuries done to us by others, others will forgive our
inadvertencies. If we forgive others' trespasses against us,
God will forgive our trespasses against him. And he will be
no less mindful of the liberal that devise liberal
things (
III. We must expect to be dealt with
ourselves as we deal with others: With the same measure that ye
mete it shall be measured to you again. Those that deal
hardly with others must acknowledge, as Adoni-bezek did
(
IV. Those who put themselves under the
guidance of the ignorant and erroneous are likely to perish with
them (
V. Christ's followers cannot expect better
treatment in the world than their Master had,
VI. Those who take upon them to rebuke and
reform others are concerned to look to it that they be themselves
blameless, and harmless, and without rebuke,
VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.
1. The heart is the tree, and the
words and actions are fruit according to the nature of the tree,
2. The heart is the treasure, and
the words and actions are the expenses or produce from that
treasure,
VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.
1. It is putting an affront upon him
to call him Lord, Lord, as if we were wholly at his command,
and had devoted ourselves to his service, if we do not make
conscience of conforming to his will and serving the interests of
his kingdom. We do but mock Christ, as they that in scorn said,
Hail, King of the Jews, if we call him ever so often
Lord, Lord, and yet walk in the way of our own hearts and in
the sight of our own eyes. Why do we call him Lord, Lord, in
prayer (compare
2. It is putting a cheat upon
ourselves if we think that a bare profession of religion will save
us, that hearing the sayings of Christ will bring us to
heaven, without doing them. This he illustrates by a
similitude (
(1.) That those only make sure work for
their souls and eternity, and take the course that will stand them
in stead in a trying time, who do not only come to Christ as
his scholars, and hear his sayings but do them, who think,
and speak, and act, in every thing according to the established
rules of his holy religion. They are like a house built on a
rock. These are they that take pains in religion, as
they do,—that dig deep, that found their hope upon Christ,
who is the Rock of ages (and other foundation can no man lay);
these are they who provide for hereafter, who get ready for
the worst, who lay up in store a good foundation for the time to
come, for the eternity to come,
(2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.
In this chapter we have, I. Christ confirming the
doctrine he had preached in the former chapter, with two glorious
miracles—the curing of one at a distance, and that was the
centurion's servant (
1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick.
Some difference there is between this story
of the cure of the centurion's servant as it is related here and as
we had it in
This miracle is here said to have been
wrought by our Lord Jesus when he had ended all his sayings in
the audience of the people,
I. The centurion's servant that was sick
was dear to his master,
II. The master, when he heard of
Jesus, was for making application to him,
III. He sent some of the elders of the Jews to Christ, to represent the case, and solicit for him, thinking that a greater piece of respect to Christ than if he had come himself, because he was an uncircumcised Gentile, whom he thought Christ, being a prophet, would not care for conversing with. For that reason he sent Jews, whom he acknowledged to be favourites of Heaven, and not ordinary Jews neither, but elders of the Jews, persons in authority, that the dignity of the messengers might give honour to him to whom they were sent. Balak sent princes to Balaam.
IV. The elders of the Jews were hearty
intercessors for the centurion: They besought him instantly
(
V. Jesus Christ was very ready to show
kindness to the centurion. He presently went with them
(
VI. The centurion, when he heard that
Christ was doing him the honour to come to his house, gave further
proofs both of his humility and of his faith. Thus the graces of
the saints are quickened by Christ's approaches towards them.
When he was now not far from the house, and the centurion
had notice of it, instead of setting his house in order for his
reception, he sends friends to meet him with fresh
expressions, 1. Of his humility: "Lord, trouble not thyself,
for I am unworthy of such an honour, because I am a Gentile." This
bespeaks not only his low thoughts of himself notwithstanding the
greatness of his figure; but his high thoughts of Christ,
notwithstanding the meanness of his figure in the world. He knew
how to honour a prophet of God, though he was despised and rejected
of men. 2. Of his faith: "Lord, trouble not thyself,
for I know there is no occasion; thou canst cure my servant
without coming under my roof, by that almighty power from
which no thought can be withholden. Say, in a word, and my
servant shall be healed:" so far was this centurion from
Namaan's fancy, that he should come to him, and stand, and
strike his hand over the patient, and so recover him,
VII. Our Lord Jesus was wonderfully well
pleased with the faith of the centurion, and the more surprised at
it because he was a Gentile; and, the centurion's faith having thus
honoured Christ, see how he honoured it (
VIII. The cure was presently and
perfectly wrought (
11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 17 And this rumour of him went forth throughout all Judæa, and throughout all the region round about. 18 And the disciples of John showed him of all these things.
We have here the story of Christ's raising
to life a widow's son at Nain, that was dead and in the carrying
out to be buried, which Matthew and Mark had made no mention of;
only, in the general, Matthew had recorded it, in Christ's answer
to the disciples of John, that the dead were raised up,
I. Where, and when, this miracle was
wrought. It was the next day after he had cured the
centurion's servant,
II. Who were the witnesses of it. It is as
well attested as can be, for it was done in the sight of two crowds
that met in or near the gate of the city. There was a crowd of
disciples and other people attending Christ
(
III. How it was wrought by our Lord Jesus.
1. The person raised to life was a young
man, cut off by death in the beginning of his days—a common
case; man comes forth like a flower and is cut down. That he
was really dead was universally agreed. There could be no collusion
in the case; for Christ was entering into the town, and had
not seen him till now that he met him upon the bier. He was
carried out of the city; for the Jews' burying-places were
without their cities, and at some distance from them. This young
man was the only son of his mother, and she a widow.
She depended upon him to be the staff of her old age, but he proves
a broken reed; every man at his best estate is so. How numerous,
how various, how very calamitous, are the afflictions of the
afflicted in this world! What a vale of tears is it! What a Bochim,
a place of weepers! We may well think how deep the sorrow of
this poor mother was for her only son (such sorrowing is
referred to as expressive of the greatest grief,—
2. Christ showed both his pity and his power in raising him to life, that he might give a specimen of both, which shine so brightly in man's redemption.
(1.) See how tender his
compassions are towards the afflicted (
(2.) See how triumphant his
commands are over even death itself (
IV. What influence it had upon the people
(
19 And John calling unto him two of his
disciples sent them to Jesus, saying, Art thou he that
should come? or look we for another? 20 When the men were
come unto him, they said, John Baptist hath sent us unto thee,
saying, Art thou he that should come? or look we for another?
21 And in that same hour he cured many of their
infirmities and plagues, and of evil spirits; and unto many that
were blind he gave sight. 22 Then Jesus answering said
unto them, Go your way, and tell John what things ye have seen and
heard; how that the blind see, the lame walk, the lepers are
cleansed, the deaf hear, the dead are raised, to the poor the
gospel is preached. 23 And blessed is he, whosoever
shall not be offended in me. 24 And when the messengers of
John were departed, he began to speak unto the people concerning
John, What went ye out into the wilderness for to see? A reed
shaken with the wind? 25 But what went ye out for to see? A
man clothed in soft raiment? Behold, they which are gorgeously
apparelled, and live delicately, are in kings' courts. 26
But what went ye out for to see? A prophet? Yea, I say unto you,
and much more than a prophet. 27 This is he, of whom
it is written, Behold, I send my messenger before thy face, which
shall prepare thy way before thee. 28 For I say unto you,
Among those that are born of women there is not a greater prophet
than John the Baptist: but he that is least in the kingdom of God
is greater than he. 29 And all the people that heard
him, and the publicans, justified God, being baptized with
the baptism of
All this discourse concerning John Baptist,
occasioned by his sending to ask whether he was the Messiah or no,
we had, much as it is here related,
I. We have here the message John Baptist sent to Christ, and the return he made to it. Observe,
1. The great thing we are to enquire
concerning Christ is whether he be he that should come to redeem
and save sinners, or whether we are to look for another,
2. The faith of John Baptist himself, or at least of his disciples, wanted to be confirmed in this matter; for Christ had not yet publicly declared himself to be indeed the Christ, nay, he would not have his disciples, who knew him to be so, to speak of it, till the proofs of his being so were completed in his resurrection. The great men of the Jewish church had not owned him, nor had he gained any interest that was likely to set him upon the throne of his father David. Nothing of that power and grandeur was to be seen about him in which it was expected that the Messiah would appear; and therefore it is not strange that they should ask, Art thou the Messiah? not doubting but that, if he was not, he would direct them what other to look for.
3. Christ left it to his own works to
praise him in the gates, to tell what he was and to prove it. While
John's messengers were with him, he wrought many miraculous cures,
in that same hour, which perhaps intimates that they staid
but an hour with him; and what a deal of work did Christ do
in a little time!
4. He gave them an intimation of the danger
people were in of being prejudiced against him, notwithstanding
these evident proofs of his being the Messiah (
II. We have here the high encomium which
Christ gave of John Baptist; not while his messengers were present
(lest he should seem to flatter him), but when they were
departed (
1. He was a man of unshaken self-consistence, a man of steadiness and constancy. He was not a reed shaken with the wind, first in one direction and then in another, shifting with every wind; he was firm as a rock, not fickle as a reed. If he could have bowed like a reed to Herod, and have complied with the court, he might have been a favourite there; but none of these things moved him.
2. He was a man of unparalleled
self-denial, a great example of mortification and contempt
of the world. He was not a man clothed in soft raiment, nor
did he live delicately (
3. He was a prophet, had his
commission and instructions immediately from God, and not of man or
by man. He was by birth a priest, but that is never taken
notice of; for his glory, as a prophet, eclipsed the honour of his
priesthood. Nay, he was more, he was much more than a
prophet (
4. He was the harbinger and forerunner of
the Messiah, and was himself prophesied of in the Old Testament
(
5. He was, upon this account, so great, that really there was not a greater prophet than he. Prophets were the greatest that were born of women, more honourable than kings and princes, and John was the greatest of all the prophets. The country was not sensible what a valuable, what an invaluable, man it had in it, when John Baptist went about preaching and baptizing. And yet he that is least in the kingdom of God is greater than he. The least gospel minister, that has obtained mercy of the Lord to be skilful and faithful in his work, or the meanest of the apostles and first preachers of the gospel, being employed under a more excellent dispensation, are in a more honourable office than John Baptist. The meanest of those that follow the Lamb far excel the greatest of those that went before him. Those therefore who live under the gospel dispensation have so much the more to answer for.
III. We have here the just censure of the men of that generation, who were not wrought upon by the ministry either of John Baptist or of Jesus Christ himself.
1. Christ here shows what contempt was put
upon John Baptist, while he was preaching and baptizing. (1.) Those
who did show him any respect were but the common ordinary sort of
people, who, in the eye of the gay part of mankind, were rather a
disgrace to him than a credit,
2. He here shows the strange perverseness of the men of that generation, in their cavils both against John and Christ, and the prejudices they conceived against them.
(1.) They made but a jesting matter of the
methods God took to do them good (
(2.) They still found something or other to
carp at. [1.] John Baptist was a reserved austere man, lived much
in solitude, and ought to have been admired for being such a
humble, sober, self-denying man, and hearkened to as a man of
thought and contemplation; but this, which was his praise, was
turned to his reproach. Because he came neither eating nor
drinking, so freely, plentifully, and cheerfully, as others
did, you say, "He has a devil; he is a melancholy man, he is
possessed, as the demoniac whose dwelling was among the
tombs, though he be not quite so wild." [2.] Our Lord Jesus was
of a more free and open conversation; he came eating and
drinking,
3. He shows that, notwithstanding this, God
will be glorified in the salvation of a chosen remnant (
36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50 And he said to the woman, Thy faith hath saved thee; go in peace.
When and where this passage of story
happened does not appear; this evangelist does not observe order of
time in his narrative so much as the other evangelists do; but it
comes in here, upon occasion of Christ's being reproached as a
friend to publicans and sinners, to show that it was only for
their good, and to bring them to repentance, that he conversed with
them; and that those whom he admitted hear him were reformed, or in
a hopeful way to be so. Who this woman was that here testified so
great an affection to Christ does not appear; it is commonly said
to be Mary Magdalene, but I find no ground in scripture for it: she
is described (
I. The civil entertainment which a Pharisee
gave to Christ, and his gracious acceptance of that entertainment
(
II. The great respect which a poor penitent
sinner showed him, when he was at meat in the Pharisee's house. It
was a woman in the city that was a sinner, a Gentile, a
harlot, I doubt, known to be so, and infamous. She knew
that Jesus sat at meat in the Pharisee's house, and, having
been converted from her wicked course of life by his preaching, she
came to acknowledge her obligations to him, having no opportunity
of doing it in any other way than by washing his feet, and
anointing them with some sweet ointment that she brought with her
for that purpose. The way of sitting at table then was such that
their feet were partly behind them. Now this woman did not
look Christ in the face, but came behind him, and did the
part of a maid-servant, whose office it was to wash the
feet of the guests (
Now in what this good woman did, we may observe,
1. Her deep humiliation for sin. She
stood behind him weeping; her eyes had been the inlets and
outlets of sin, and now she makes them fountains of tears. Her face
is now foul with weeping, which perhaps used to be covered with
paints. Her hair now made a towel of, which before had been plaited
and adorned. We have reason to think that she had before sorrowed
for sin; but, now that she had an opportunity of coming into the
presence of Christ, the wound bled afresh and her sorrow was
renewed. Note, It well becomes penitents, upon all their approaches
to Christ, to renew their godly sorrow and shame for sin, when
he is pacified,
2. Her strong affection to the Lord
Jesus. This was what our Lord Jesus took special notice of, that
she loved much,
III. The offence which the Pharisee took at
Christ, for admitting the respect which this poor penitent paid him
(
IV. Christ's justification of the woman in
what she did to him, and of himself in admitting it. Christ knew
what the Pharisee spoke within himself, and made answer to
it: Simon, I have something to say unto thee,
1. He by a parable forces Simon to
acknowledge that the greater sinner this woman had been the greater
love she ought to show to Jesus Christ when her sins were
pardoned,
(1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid.
(2.) If God in his providence have disabled
the debtor to pay his debt, the creditor ought not to be severe
with him, nor to go to the utmost rigour of the law with him, but
freely to forgive him. Summum jus est summa injuria—The law
stretched into rigour becomes unjust. Let the unmerciful
creditor read that parable,
(3.) The debtor that has found his
creditors merciful ought to be very grateful to them; and, if he
cannot otherwise recompense them, ought to love them. Some
insolvent debtors, instead of being grateful, are
spiteful, to their creditors that lose by them, and cannot
give them a good word, only because they complain, whereas losers
may have leave to speak. But this parable speaks of God as the
Creator (or rather of the Lord Jesus himself, for he it is that
forgives, and is beloved by, the debtor) and sinners are the
debtors: and so we may learn here, [1.] That sin is a debt,
and sinners are debtors to God Almighty. As creatures, we
owe a debt, a debt of obedience to the precept of the law, and, for
non-payment of that, as sinners, we become liable to the penalty.
We have not paid our rent; nay, we have wasted our Lord's goods,
and so we become debtors. God has an action against us for the
injury we have done him, and the omission of our duty to him. [2.]
That some are deeper in debt to God, by reason of sin, than others
are: One owed five hundred pence and the other fifty. The
Pharisee was the less debtor, yet he a debtor too, which was more
than he thought himself, but rather that God was his debtor,
2. He applies this parable to the different
temper and conduct of the Pharisee and the sinner towards Christ.
Though the Pharisee would not allow Christ to be a prophet, Christ
seems ready to allow him to be in a justified state, and that he
was one forgiven, though to him less was forgiven. He
did indeed show some love to Christ, in inviting him to his house,
but nothing to what this poor woman showed. "Observe," saith Christ
to him, "she is one that has much forgiven her, and therefore,
according to thine own judgment, it might be expected that she
should love much more than thou dost, and so it appears. Seest
thou this woman?
3. He silenced the Pharisee's cavil: I
say unto thee, Simon, her sins, which are many, are
forgiven,
4. He silenced her fears, who probably was
discouraged by the Pharisee's conduct, and yet would not so far
yield to the discouragement as to fly off. (1.) Christ said unto
her, Thy sins are forgiven,
Most of this chapter is a repetition of divers
passages of Christ's preaching and miracles which we had before in
Matthew and Mark; they are all of such weight, that they are worth
repeating, and therefore they are repeated, that out of the mouth
not only of two, but of three, witnesses every word may be
established. Here is, I. A general account of Christ's preaching,
and how he had subsistence for himself and his numerous family by
the charitable contributions of good people,
1 And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, 2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
We are here told,
I. What Christ made the
constant business of his life—it was
preaching; in that work he was indefatigable, and went about
doing good (
II. Whence he had the
necessary supports of life: He lived upon the kindness of
his friends. There were certain women, who frequently
attended his ministry, that ministered to him of their
substance,
1. They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it.
2. One of them was Mary Magdalene, out of
whom had been cast seven devils; a certain number for an
uncertain. Some think that she was one that had been very
wicked, and then we may suppose her to be the woman that was
a sinner mentioned just before,
3. Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him.
4. There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.
4 And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7 And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit a hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 9 And his disciples asked him, saying, What might this parable be? 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 11 Now the parable is this: The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. 16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. 17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. 18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. 19 Then came to him his mother and his brethren, and could not come at him for the press. 20 And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
The former paragraph began with an account
of Christ's industry in preaching (
Here was, it seems, a vast concourse,
much people were gathered together, abundance of fish to
cast their net among; and he was as ready and willing to
teach as they were to be taught. Now in
I. Necessary and excellent rules and
cautions for hearing the word, in the parable of the sower
and the explanation and application of it, all which we had twice
before more largely. When Christ had put forth this parable, 1. The
disciples were inquisitive concerning the meaning of it,
Now from the parable itself, and the explication of it, observe,
(1.) The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?
(2.) The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.
(3.) The devil is a subtle and spiteful
enemy, that makes it his business to hinder our profiting by the
word of God. He takes the word out of the hearts of careless
hearers, lest they should believe and be saved,
(4.) Where the word of God is heard
carelessly there is commonly a contempt put upon it
too. It is added here in the parable that the seed which fell by
the way-side was trodden down,
(5.) Those on whom the word makes
some impressions, but they are not deep and
durable ones, will show their hypocrisy in a time of trial;
as the seed sown upon the rock, where it gains no root,
(6.) The pleasures of this life are
as dangerous and mischievous thorns to choke the good seed of the
word as any other. This is added here (
(7.) It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat—perseverance is necessary to the perfection of a work.
(8.) The good ground, which brings forth
good fruit, is an honest and good heart, well
disposed to receive instruction and commandment (
(9.) Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.
(10.) In consideration of all this, we
ought to take heed how we hear (
II. Needful instructions given to those
that are appointed to preach the word, and to those also that have
heard it. 1. Those that have received the gift must
minister the same. Ministers that have the dispensing of the
gospel committed to them, people that have profited by the word and
are thereby qualified to profit others, must look upon themselves
as lighted candles: ministers must in solemn authoritative
preaching, and people in brotherly familiar discourse, diffuse
their light, for a candle must not be covered with a
vessel nor put under a bed,
III. Great encouragement given to those
that prove themselves faithful hearers of the word, by being
doers of the work, in a particular instance of Christ's
respect to his disciples, in preferring them even before his
nearest relations (
22 Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. 23 But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. 25 And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. 26 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. 31 And they besought him that he would not command them to go out into the deep. 32 And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. 36 They also which saw it told them by what means he that was possessed of the devils was healed. 37 Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. 38 Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying, 39 Return to thine own house, and show how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
We have here two illustrious proofs of the
power of our Lord Jesus which we had before—his power over the
winds, and his power over the devils. See
I. His power over the winds, those powers of the air that are so much a terror to men, especially upon sea, and occasion the death of such multitudes. Observe,
1. Christ ordered his disciples to put to
sea, that he might show his glory upon the water, in stilling the
waves, and might do an act of kindness to a poor possessed man on
the other side the water: He went into a ship with his
disciples,
2. Those that put to sea in a calm, yea,
and at Christ's word, must yet prepare for a storm, and for
the utmost peril in that storm; There came down a storm of wind
on the lake (
3. Christ was asleep in the storm,
4. A complaint to Christ of our danger, and
the distress his church is in, is enough to engage him to awake,
and appear for us,
5. Christ's business is to lay
storms, as it is Satan's business to raise them. He can
do it; he has done it; he delights to do it: for he came to
proclaim peace on earth. He rebuked the wind and the
raging of the water, and immediately they ceased
(
6. When our dangers are over, it becomes us
to take to ourselves the shame of our own fears and to give to
Christ the glory of his power. When Christ had turned the
storm into a calm, then were they glad because they were
quiet,
II. His power over the devil, the
prince of the power of the air. In the next passage of story
he comes into a closer grapple with him than he did when he
commanded the winds. Presently after the winds were stilled
they were brought to their desired haven, and arrived at the
country of the Gadarenes, and there went ashore (
We may learn a great deal out of this story concerning this world of infernal, malignant spirits, which, though not working now ordinarily in the same way as here, yet we are all concerned at all times to stand upon our guard against.
1. These malignant spirits are very
numerous. They that had taken possession of this one man
called themselves Legion (
2. They have an inveterate enmity to
man, and all his conveniences and comforts. This man in whom the
devils had got possession, and kept it long, being under their
influence, wore no clothes, neither abode in any house
(
3. They are very strong, fierce, and
unruly, and hate and scorn to be restrained: He was kept bound
with chains and in fetters, that he might not be mischievous
either to others or to himself, but he broke the bands,
4. They are much enraged against our Lord Jesus, and have a great dread and horror of him: When the man whom they had possession of, and who spoke as they would have him, saw Jesus, he roared out as one in an agony, and fell down before him, to deprecate his wrath, and owned him to be the Son of God most high, that was infinitely above him and too hard for him; but protested against having any league or confederacy with him (which might sufficiently have silenced the blasphemous cavils of the scribes and Pharisees): What have I to do with thee? The devils have neither inclination to do service to Christ nor expectation to receive benefit by him: What have we to do with thee? But they dreaded his power and wrath: I beseech thee, torment me not. They do not say, I beseech thee, save me, but only, Torment me not. See whose language they speak that have only a dread of hell as a place of torment, but no desire of heaven as a place of holiness and love.
5. They are perfectly at the command, and under the power, of our Lord Jesus; and they knew it, for they besought him that he would not command them to go eis ton abysson—into the deep, the place of their torment, which they acknowledge he could easily and justly do. O what a comfort is this to the Lord's people, that all the powers of darkness are under the check and control of the Lord Jesus! He has them all in a chain. He can send them to their own place, when he pleaseth.
6. They delight in doing mischief.
When they found there was no remedy, but they must quit their hold
of this poor man, they begged they might have leave to take
possession of a herd of swine,
7. When the devil's power is broken in any
soul that soul recovers itself, and returns into a right frame,
which supposes that those whom Satan gets possession of are put out
of the possession of themselves: The man out of whom the devils
were departed sat at the feet of Jesus,
Let us now see what was the effect of this miracle of casting the legion of devils out of this man.
(1.) What effect it had upon the people of
that country who had lost their swine by it: The swineherds went
and told it both in city and country (
(2.) What effect it had upon the poor man
who had recovered himself by it. He desired Christ's company
as much as others dreaded it: he besought Christ that he
might be with him as others were that had been healed by him
of evil spirits and infirmities (
40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. 41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. 43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. 45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? 46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. 49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master. 50 But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit came again, and she arose straightway: and he commanded to give her meat. 56 And her parents were astonished: but he charged them that they should tell no man what was done.
Christ was driven away by the
Gadarenes; they were weary of him, and willing to be rid of
him. But when he had crossed the water, and returned to the
Galileans, they gladly received him, wished and
waited for his return, and welcomed him with all
their hearts when he did return,
We have here two miracles interwoven, as they were in Matthew and Mark—the raising of Jairus's daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus's house. We have here,
I. A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him, some out of curiosity to see him, others out of an affection to him. 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 it is what every wise man will keep himself out of as much as he can.
II. Here is a secret application
made to Christ by a woman ill of a bloody issue, which had
been the consumption of her body and the consumption of her purse
too; for she had spent all her living upon physicians, and
was never the better,
III. Here is a discovery of this secret cure, to the glory both of the physician and the patient.
1. Christ takes notice that there is a cure
wrought: Virtue is gone out of me,
2. The poor patient owns her case, and the
benefit she had received: When she saw that she was not hid, she
came, and fell down before him,
3. The great physician confirms her cure,
and sends her away with the comfort of it: Be of good comfort;
thy faith hath made thee whole,
IV. Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe, and all shall be well. Post mortem medicus—to call in the physician after death, is an absurdity; but not post mortem Christus—to call in Christ after death.
V. The preparatives for the raising
of her to life again. 1. The choice Christ made of witnesses
that should see the miracle wrought. A crowd followed him,
but perhaps they were rude and noisy; however, it was not fit to
let such a multitude come into a gentleman's house, especially now
that the family was all in sorrow; therefore he sent them
back, and not because he was afraid to let the miracle pass their
scrutiny; for he raised Lazarus and the widow's son
publicly. He took none with him but Peter, and James, and
John, that triumvirate of his disciples that he was most intimate
with, designing these three, with the parents, to be the only
spectators of the miracle, they being a competent number to attest
the truth of it. 2. The check he gave to the mourners.
They all wept, and bewailed her; for, it seems, she was a
very agreeable hopeful child, and dear not only to the parents, but
to all the neighbours. But Christ bid them not weep; for she is
not dead, but sleepeth. He means, as to her peculiar case, that
she was not dead for good and all, but that she should now shortly
be raised to life, so that it would be to her friends as if she had
been but a few hours asleep. But it is applicable to all that die
in the Lord; therefore we should not sorrow for them as those that
have no hope, because death is but a sleep to them,
not only as it is a rest from all the toils of the
days of time, but as there will be a resurrection, a
waking and rising again to all the glories of the days of
eternity. This was a comfortable word which Christ said to
these mourners, yet they wickedly ridiculed it, and laughed him
to scorn for it here was a pearl cast before swine. They
were ignorant of the scriptures of the Old Testament who bantered
it as an absurd thing to call death a sleep; yet this
good came out of that evil that hereby the truth of the
miracle was evinced; for they knew that she was dead, they
were certain of it, and therefore nothing less than a divine
power could restore her to life. We find not any answer that he
made them; but he soon explained himself, I hope to their
conviction, so that they would never again laugh at any word of
his. But he put them all out,
VI. Her return to life, after a
short visit to the congregation of the dead: He took her
by the hand (as we do by one that we would awake out of sleep,
and help up), and he called, saying, Maid, arise,
In this chapter we have, I. The commission Christ
gave to his twelve apostles to go out for some time to preach the
gospel, and confirm it by miracles,
1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. 4 And whatsoever house ye enter into, there abide, and thence depart. 5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 And they departed, and went through the towns, preaching the gospel, and healing every where. 7 Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; 8 And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. 9 And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.
We have here, I. The method Christ took to
spread his gospel, to diffuse and enforce the light of it. He had
himself travelled about, preaching and healing; but he could
be only in one place at a time, and therefore now he sent
his twelve disciples abroad, who by this time were pretty well
instructed in the nature of the present dispensation, and able to
instruct others and deliver to them what they had
received from the Lord. Let them disperse themselves, some
one way and some another, to preach the kingdom of God, as
it was now about to be set up by the Messiah, to make people
acquainted with the spiritual nature and tendency of it, and to
persuade them to come into the interests and measures of it. For
the confirming of their doctrine, because it was new and
surprising, and very different from what they had been taught by
the scribes and Pharisees, and because so much depended upon men's
receiving, or not receiving it, he empowered them to work miracles
(
1. What Christ directed them to do, in
prosecution of this commission at this time, when they were not to
go far or be out long. (1.) They must not be
solicitous to recommend themselves to people's esteem by their
outward appearance. Now that they begin to set up for themselves,
they must have no dress, nor study to make any other figure than
what they made while they followed him: they must go as they
were, and not change their clothes, or so much as put on a pair
of new shoes. (2.) They must depend upon Providence, and the
kindness of their friends, to furnish them with what was convenient
for them. They must not take with them either bread or
money, and yet believe they should not want. Christ would not
have his disciples shy of receiving the kindnesses of their
friends, but rather to expect them. Yet St. Paul saw cause
not to go by this rule, when he laboured with his hands
rather than be burdensome. (3.) They must not change their
lodgings, as suspecting that those who entertained them were
weary of them; they have no reason to be so, for the ark is
a guest that always pays well for its entertainment: "Whatsoever
house ye enter into there abide (
2. What they did, in prosecution of this
commission (
II. We have here Herod's perplexity and
vexation at this. The communicating of Christ's power to those who
were sent forth in his name, and acted by authority from him, was
an amazing and convincing proof of his being the
Messiah, above any thing else; that he could not only work miracles
himself, but empower others to work miracles too, this
spread his fame more than any thing, and made the rays of this
Sun of righteousness the stronger by the reflection
of them even from the earth, from such mean illiterate men
as the apostles were, who had nothing else to recommend them, or to
raise any expectations from them, but that they had been with
Jesus,
1. The various speculations it
raised among the people, who, though they thought not
rightly, yet could not but think honourably, of our
Lord Jesus, and that he was an extraordinary person, one come from
the other world; that either John Baptist, who was lately
persecuted and slain for the cause of God, or one of the old
prophets, that had been persecuted and slain long since in that
cause, was risen again, to be recompensed for his sufferings
by this honour put upon him; or that Elias, who was taken alive to
heaven in a fiery chariot, had appeared as an express from
heaven,
2. The great perplexity it
created in the mind of Herod: When he had heard of all
that was done by Christ, his guilty conscience flew in his
face, and he was ready to conclude with them that John was risen
from the dead. He thought he had got clear of John, and should
never be troubled with him any more, but, it seems, he is mistaken;
either John is come to life again or here is another in his spirit
and power, for God will never leave himself without witness.
"What shall I do now?" saith Herod. "John have I beheaded, but
who is this? Is he carrying on John's work, or is he come to
avenge John's death? John baptized, but he does not; John did no
miracle, but he does, and therefore appears more formidable
than John." Note, Those who oppose God will find themselves more
and more embarrassed. However, he desired to see him,
whether he resembled John or no; but he might soon have been put
out of this pain if he would but have informed himself of that
which thousands knew, that Jesus preached, and wrought miracles, a
great while before John was beheaded, and therefore could not be
John raised from the dead. He desired to see him; and why
did he not go and see him? Probably, because he thought it below
him either to go to him or to send for him; he had enough of
John Baptist, and cared not for having to do with any more such
reprovers of sin. He desired to see him, but we do not find that
ever he did, till he saw him at his bar, and then he and his men
of war set him at nought,
10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. 11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14 For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. 15 And they did so, and made them all sit down. 16 Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. 17 And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.
We have here, I. The account which the twelve gave their Master of the success of their ministry. They were not long out; but, when they returned, they told him all that they had done, as became servants who were sent on an errand. They told him what they had done, that, if they had done any thing amiss, they might mend it next time.
II. Their retirement, for a little breathing: He took them, and went aside privately into a desert place, that they might have some relaxation from business and not be always upon the stretch. Note, He that hath appointed our man-servant and maid-servant to rest would have his servants to rest too. Those in the most public stations, and that are most publicly useful, must sometimes go aside privately, both for the repose of their bodies, to recruit them, and for the furnishing of their minds by meditation for further public work.
III. The resort of the people to
him, and the kind reception he gave them. They
followed him, though it was into a desert place; for
that is no desert where Christ is. And, though they hereby
disturbed the repose he designed here for himself and his
disciples, yet he welcomed them,
IV. The plentiful provision Christ made for
the multitude that attended him. With five loaves of bread,
and two fishes, he fed five thousand men. This
narrative we had twice before, and shall meet with it again; it is
the only miracle of our Saviour's that is recorded by all the four
evangelists. Let us only observe out of it, 1. Those who diligently
attend upon Christ in the way of duty, and therein deny or expose
themselves, or are made to forget themselves and their outward
conveniences by their zeal for God's house, are taken under his
particular care, and may depend upon Jehovah-jireh—The Lord
will provide. He will not see those that fear him, and serve
him faithfully, want any good thing. 2. Our Lord Jesus was of a
free and generous spirit. His disciples said, Send them away,
that they may get victuals; but Christ said, "No, give ye
them to eat; let what we have go as far as it will reach, and
they are welcome to it." Thus he has taught both ministers and
Christians to use hospitality without grudging,
18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? 19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thing; 22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. 23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. 25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? 26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. 27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
In these verses, we have Christ discoursing
with his disciples about the great things that pertained to the
kingdom of God; and one circumstance of this discourse is taken
notice of here which we had not in the other evangelists-that
Christ was alone praying, and his disciples with him,
when he entered into this discourse,
I. Concerning himself; and enquires,
1. What the people said of him: Who say the people that I am? Christ knew better than they did, but would have his disciples made sensible, by the mistakes of others concerning him, how happy they were that were led into the knowledge of him and of the truth concerning him. We should take notice of the ignorance and errors of others, that we may be the more thankful to him who has manifested himself to us, and not unto the world, and may pity them, and do what we can to help them and to teach them better. They tell him what conjectures concerning him they had heard in their converse with the common people. Ministers would know better how to suit their instructions, reproofs, and counsels, to the case of ordinary people, if they did but converse more frequently and familiarly with them; they would then be the better able to say what is proper to rectify their notions, correct their irregularities, and remove their prejudices. The more conversant the physician is with his patient, the better he knows what to do for him. Some said that he was John Baptist, who was beheaded but the other day; others Elias, or one of the old prophets; any thing but what he was.
2. What they said of him. "Now see
what an advantage you have by your discipleship; you know better."
"So we do," saith Peter, "thanks be to our Master for it; we know
that thou art the Christ of God, the Anointed of God,
the Messiah promised." It is matter of unspeakable comfort to us
that our Lord Jesus is God's anointed, for then he has
unquestionable authority and ability for his undertaking; for his
being anointed signifies his being both appointed to it and
qualified for it. Now one would have expected that Christ should
have charged his disciples, who were so fully apprized and assured
of this truth, to publish it to every one they met with; but no, he
strictly charged them to tell no man that thing as yet,
because there is a time for all things. After his resurrection,
which completed the proof of it, Peter made the temple ring of it,
that God had made this same Jesus both Lord and Christ
(
II. Concerning his own sufferings
and death, of which he had yet said little. Now that his
disciples were well established in the belief of his being the
Christ, and able to bear it, he speaks of them expressly, and with
great assurance,
III. Concerning their sufferings for him. So far must they be from thinking how to prevent his sufferings that they must rather prepare for their own.
1. We must accustom ourselves to all
instances of self-denial and patience,
2. We must prefer the salvation and
happiness of our souls before any secular concern
whatsoever. Reckon upon it, (1.) That he who to preserve his
liberty or estate, his power or preferment, nay, or to save his
life, denies Christ and his truths, wilfully wrongs his conscience,
and sins against God, will be, not only not a saver, but an
unspeakable loser, in the issue, when profit and
loss come to be balanced: He that will save his life upon
these terms will lose it, will lose that which is of infinitely
more value, his precious soul. (2.) We must firmly believe also
that, if we lose our life for cleaving to Christ and our religion,
we shall save it to our unspeakable advantage; for we shall
be abundantly recompensed in the resurrection of the just, when we
shall have it again a new and an eternal life. (3.) That the gain
of all the world, if we should forsake Christ, and fall in with the
interests of the world, would be so far from countervailing the
eternal loss and ruin of the soul that it would bear no manner of
proportion to it,
3. We must therefore never be
ashamed of Christ and his gospel, nor of any disgrace or
reproach that we may undergo for our faithful adherence to him and
it,
Lastly, To encourage them in
suffering for him, he assures them that the kingdom of God
would now shortly be set up, notwithstanding the great
opposition that was made to it,
28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. 30 And, behold, there talked with him two men, which were Moses and Elias: 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. 34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. 35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him. 36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.
We have here the narrative of Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his Father's glory and the light of the world, for the filling of our minds with high and honourable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state.
I. Here is one circumstance of the narrative that seems to differ from the other two evangelists that related it. They said that it was six days after the foregoing sayings; Luke says that it was about eight days after, that is, it was that day sevennight, six whole days intervening, and it was the eighth day. Some think that it was in the night that Christ was transfigured, because the disciples were sleepy, as in his agony, and in the night his appearance in splendour would be the more illustrious; if in the night, the computation of the time would be the more doubtful and uncertain; probably, in the night, between the seventh and eighth day, and so about eight days.
II. Here are divers circumstances added and explained, which are very material.
1. We are here told that Christ had
this honour put upon him when he was praying: He went up
into a mountain to pray, as he frequently did (
2. Luke does not use the word transfigured—metamorphothe (which Matthew and Mark used), perhaps because it had been used so much in the Pagan theology, but makes use of a phrase equivalent, to eidos tou prosopou heteron—the fashion of his countenance was another thing from what it had been: his face shone far beyond what Moses's did when he came down from the mount; and his raiment was white and glistering: it was exastrapton—bright like lightning (a word used only here), so that he seemed to be arrayed all with light, to cover himself with light as with a garment.
3. It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory. He being in glory, they appeared with him in glory, as all the saints shall shortly do.
4. We are here told what was the subject of
the discourse between Christ and the two great prophets of the Old
Testament: They spoke of his decease, which he should accomplish
at Jerusalem. Elegon ten exodon autou—his
exodus, his departure; that is, his death. (1.) The
death of Christ is here called his exit, his going
out, his leaving the world. Moses and Elias spoke of it
to him under that notion, to reconcile him to it, and to make the
foresight of it the more easy to his human nature. The death of the
saints is their exodus, their departure out of the Egypt of
this world, their release out of a house of bondage. Some
think that the ascension of Christ is included here in his
departure; for the departure of Israel out of Egypt was a departure
in triumph, so was his when he went from earth to
heaven. (2.) This departure of his he must accomplish; for
thus it was determined, the matter was immutably fixed in the
counsel of God, and could not be altered. (3.) He must accomplish
it at Jerusalem, though his residence was mostly in Galilee; for
his most spiteful enemies were at Jerusalem, and there the
sanhedrim sat, that took upon them to judge of prophets. (4.) Moses
and Elias spoke of this, to intimate that the sufferings of
Christ, and his entrance into his glory, were what Moses and
the prophets had spoken of; see
5. We are here told, which we were not
before, that the disciples were heavy with sleep,
6. It is here observed that it was when Moses and Elias were now about to depart that Peter said, Lord, it is good to be here, let us make three tabernacles. Thus we are often not sensible of the worth of our mercies till we are about to lose them; nor do we covet and court their continuance till they are upon the departure. Peter said this, not knowing what he said. Those know not what they say that talk of making tabernacles on earth for glorified saints in heaven, who have better mansions in the temple there, and long to return to them.
7. It is here added, concerning the
cloud that overshadowed them, that they feared as
they entered into the cloud. This cloud was a token of God's
more peculiar presence. It was in a cloud that God of old took
possession of the tabernacle and temple, and, when the cloud
covered the tabernacle, Moses was not able to enter
(
8. The voice which came from heaven is here, and in Mark, related not so fully as in Matthew: This is my beloved Son, hear him: though those words, in whom I am well pleased, which we have both in Matthew and Peter, are not expressed, they are implied in that, This is my beloved Son; for whom he loves, and in whom he is well pleased, come all to one; we are accepted in the Beloved.
Lastly, The apostles are here said to have kept this vision private. They told no man in those days, reserving the discovery of it for another opportunity, when the evidences of Christ's being the Son of God were completed in the pouring out of the Spirit, and that doctrine was to be published to all the world. As there is a time to speak, so there is a time to keep silence. Every thing is beautiful and useful in its season.
37 And it came to pass, that on the next day, when they were come down from the hill, much people met him. 38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. 39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. 40 And I besought thy disciples to cast him out; and they could not. 41 And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. 42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
This passage of story in Matthew and Mark follows immediately upon that of Christ's transfiguration, and his discourse with his disciples after it; but here it is said to be on the next day, as they were coming down from the hill, which confirms the conjecture that Christ was transfigured in the night, and, it should seem, though they did not make tabernacles as Peter proposed, yet they found some shelter to repose themselves in all night, for it was not till next day that they came down from the hill, and then he found things in some disorder among his disciples, though not so bad as Moses did when he came down from the mount. When wise and good men are in their beloved retirements, they would do well to consider whether they are not wanted in their public stations.
In this narrative here, observe, 1. How
forward the people were to receive Christ at his return to them.
Though he had been but a little while absent, much people met
him, as, at other times, much people followed him; for
so it was foretold concerning him, that to him should the
gathering of the people be. 2. How importunate the father of
the lunatic child was with Christ for help for him (
43 And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. 45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. 46 Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. 49 And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.
We may observe here, I. The impression
which Christ's miracles made upon all that beheld them (
II. The notice Christ gave to his disciples
of his approaching sufferings: The Son of man shall be delivered
into the hands of men, wicked men, men of the worst character;
they shall be permitted to abuse him at their pleasure. That is
here implied which is expressed by the other
evangelists: They shall kill him. But that which is peculiar
here is, 1. The connection of this with what goes next before, of
the admiration with which the people were struck at beholding
Christ's miracles (
III. The rebuke Christ gave to his
disciples for their disputing among themselves which should be
greatest,
1. Ambition of honour, and strife for
superiority and precedency, are sins that most easily beset the
disciples of our Lord Jesus, for which they deserve to be severely
rebuked; they flow from corruptions which they are highly concerned
to subdue and mortify,
2. Jesus Christ is perfectly acquainted
with the thoughts and intents of our hearts: He perceived their
thoughts,
3. Christ will have his disciples to aim at
that honour which is to be obtained by a quiet and condescending
humility, and not at that which is to be obtained by a restless and
aspiring ambition. Christ took a child, and set him by him,
IV. The rebuke Christ gave to his disciples
for discouraging one that honoured him and served him, but was not
of their communion, not only not one of the twelve, nor one of the
seventy, but not one of those that ever associated with them, or
attended on them, but, upon occasional hearing of Christ, believed
in him, and made use of his name with faith and prayer in a serious
manner, for the casting out of devils. Now, 1. This man they
rebuked and restrained; they would not let him pray and
preach, though it was to the honour of Christ, though it did good
to men and weakened Satan's kingdom, because he did not follow
Christ with them; he separated from their church, was not
ordained as they were, paid them no respect, nor gave them the
right hand of fellowship. Now, if ever any society of Christians in
this world had reason to silence those that were not of their
communion, the twelve disciples at this time had; and yet, 2. Jesus
Christ chid them for what they did, and warned them not to do the
like again, nor any that profess to be successors of the apostles:
"Forbid him not (
51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.
This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here,
I. The readiness and
resolution of our Lord Jesus, in prosecuting his great
undertaking for our redemption and salvation. Of this we have an
instance,
II. The rudeness of the Samaritans
in a certain village (not named, nor deserving to be so) who
would not receive him, nor suffer him to bait in their town,
though his way lay through it. Observe here, 1. How civil he
was to them: He sent messengers before his face, some of his
disciples, that went to take up lodgings, and to know whether he
might have leave to accommodate himself and his company among them;
for he would not come to give offence, or if they took any
umbrage at the number of his followers. He sent some to make
ready for him, not for state, but convenience, and that his
coming might be no surprise. 2. How uncivil they were to
him,
III. The resentment which James and
John expressed of this affront,
1. Here indeed was something commendable,
for they showed, (1.) A great confidence in the power they had
received from Jesus Christ; though this had not been particularly
mentioned in their commission, yet they could with a word's
speaking fetch fire from heaven. Theleis
eipomen—Wilt thou that we speak the word, and the
thing will be done. (2.) A great zeal for the honour of their
Master. They took it very ill that he who did good wherever he came
and found a hearty welcome should be denied the liberty of the road
by a parcel of paltry Samaritans; they could not think of it
without indignation that their Master should be thus slighted. (3.)
A submission, notwithstanding, to their Master's good will and
pleasure. They will not offer to do such a thing, unless Christ
give leave: Wilt thou that we do it? (4.) A regard to the
examples of the prophets that were before them. It is doing as
Elias did? they would not have thought of such a thing if
Elijah had not done it upon the soldiers that came to take him,
once and again,
2. But though there was something right in
what they said, yet there was much more amiss, for (1.) This was
not the first time, by a great many, that our Lord Jesus had been
thus affronted, witness the Nazarenes thrusting him out of their
city, and the Gadarenes desiring him to depart out of their coast;
and yet he never called for any judgment upon them, but patiently
put up with the injury. (2.) These were Samaritans, from whom
better was not to be expected, and perhaps they had heard that
Christ had forbidden his disciples to enter into any of the
cities of the Samaritans (
IV. The reproof he gave to James and
John for their fiery, furious zeal (
1. He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master." Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves."
2. He shows them the general design and
tendency of his religion (
V. His retreat from this village. Christ would not only not punish them for their rudeness, but would not insist upon his right of travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil.
57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. 61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. 62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
We have here an account of three several
persons that offered themselves to follow Christ, and the answers
that Christ gave to each of them. The two former we had an account
of in
I. Here is one that is extremely forward to follow Christ immediately, but seems to have been too rash, hasty, and inconsiderate, and not to have set down and counted the cost.
1. He makes Christ a very large promise
(
2. Christ gives him a necessary caution, not to promise himself great things in the world, in following him, but, on the contrary, to count upon poverty and meanness; for the Son of man has not where to lay his head.
We may look upon this, (1.) As setting
forth the very low condition that our Lord Jesus was in,
in this world. He not only wanted the delights and ornaments that
great princes usually have, but even such accommodations for mere
necessity as the foxes have, and the birds of the
air. See what a depth of poverty our Lord Jesus
submitted to for us, to increase the worth and merit of his
satisfaction, and to purchase for us a larger allowance of
grace, that we through his poverty might be rich,
II. Here is another, that seems
resolved to follow Christ, but he begs a day,
1. The excuse he made: "Lord, suffer me first to go and bury my father. I have an aged father at home, who cannot live long, and will need me while he does live; let me go and attend on him until he is dead, and I have performed my last office of love to him, and then I will do any thing." We may here see three temptations, by which we are in danger of being drawn and kept from following Christ, which therefore we should guard against:—(1.) We are tempted to rest in a discipleship at large, in which we may be at a loose end, and not to come close, and give up ourselves to be strict and constant. (2.) We are tempted to defer the doing of that which we know to be our duty, and to put if off to some other time. When we have got clear of such a care and difficulty, when we have despatched such a business, raised an estate to such a pitch, then we will begin to think of being religious; and so we are cozened out of all our time, by being cozened out of the present time. (3.) We are tempted to think that our duty to our relations will excuse us from our duty to Christ. It is a plausible excuse indeed: "Let me go and bury my father,—let me take care of my family, and provide for my children, and then I will think of serving Christ;" whereas the kingdom of God and the righteousness thereof must be sought ad minded in the first place.
2. Christ's answer to it (
III. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it.
Observe, 1. His request for a dispensation,
2. The rebuke which Christ gave him for
this request (
In this chapter we have, I. The ample commission
which Christ gave to the seventy disciples to preach the gospel,
and to confirm it by miracles; and the full instructions he gave
them how to manage themselves in the execution of their
commissions, and great encouragements therein,
1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe,
I. Their number: they were seventy. As in
the choice of twelve apostles Christ had an eye to the twelve
patriarchs, the twelve tribes, and the twelve princes of those
tribes, so here he seems to have an eye to the seventy
elders of Israel. So many went up with Moses and Aaron to the
mount, and saw the glory of the God of Israel (
1. We are glad to find that Christ had so
many followers fit to be sent forth; his labour was not altogether
in vain, though he met with much opposition. Note, Christ's
interest is a growing interest, and his followers, like
Israel in Egypt, though afflicted shall multiply.
These seventy, though they did not attend him so closely and
constantly as the twelve did, were nevertheless the constant
hearers of his doctrine, and witnesses of his miracles, and
believed in him. Those three mentioned in the close of the
foregoing chapter might have been of these seventy, if they would
have applied themselves in good earnest to their business. These
seventy are those of whom Peter speaks as "the men who companied
with us all the time that the Lord Jesus went in and out among
us," and were part of the one hundred and twenty there spoken
of,
2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole.
II. Their work and business: He sent them
two and two, that they might strengthen and encourage one
another. If one fall, the other will help to raise him up.
He sent them, not to all the cities of Israel, as he did the
twelve, but only to every city and place whither he
himself would come (
III. The instructions he gives them.
1. They must set out with prayer (
2. They must set out with an expectation of trouble and persecution: "Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of." It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage.
3. They must not encumber themselves with a
load of provisions, as if they were going a long voyage, but depend
upon God and their friends to provide what was convenient for them:
"Carry neither a purse for money, nor a scrip or
knapsack for clothes or victuals, nor new shoes (as before
to the twelve,
4. They must show, not only their
goodwill, but God's good-will, to all to whom they came,
and leave the issue and success to him that knows the heart,
(1.) The charge given them was, Whatsoever
house they entered into, they must say, Peace be
to this house. Here, [1.] They are supposed to enter into
private houses; for, being not admitted into the synagogues,
they were forced to preach where they could have liberty. And, as
their public preaching was driven into houses, so thither they
carried it. Like their Master, wherever they visited, they
preached from house to house,
(2.) The success was to be different,
according to the different dispositions of those whom they preached
to and prayed for. According as the inhabitants were sons of peace
or not, so their peace should or should not rest upon the house.
Recipitur ad modum recipientis—The quality of the receiver
determines the nature of the reception. [1.] "You will meet
with some that are the sons of peace, that by the operations
of divine grace, pursuant to the designations of the divine
counsel, are ready to admit the word of the gospel in the light and
love of it, and have their hearts made as soft wax to receive the
impressions of it. Those are qualified to receive the comforts of
the gospel in whom there is a good work of grace wrought. And, as
to those, your peace shall find them out and rest upon
them; your prayers for them shall be heard, the promises of the
gospel shall be confirmed to them, the privileges of it
conferred on them, and the fruit of both shall remain and
continue with them—a good part that shall not be taken
away." [2.] "You will meet with others that are no ways
disposed to hear or heed your message, whole houses that have not
one son of peace in them." Now it is certain that our peace
shall not come upon them, they have no part nor lot
in the matter; the blessing that rests upon the sons of
peace shall never come upon the sons of Belial, nor can any
expect the blessings of the covenant that will not come under the
bonds of it. But it shall return to us again; that is, we
shall have the comfort of having done our duty to God and
discharged our trust. Our prayers like David's shall return into
our own bosom (
5. They must receive the kindnesses
of those that should entertain them and bid them
welcome,
6. They must denounce the judgments
of God against those who should reject them and their
message: "If you enter into a city, and they do
not receive you, if there be none there disposed to hearken to
your doctrine, leave them,
Upon this occasion, the evangelist repeats,
(1.) The particular doom of those cities
wherein most of Christ's mighty works were done, which we had,
(2.) The general rule which Christ would go
by, as to those to whom he sent his ministers: He will reckon
himself treated according as they treated his ministers,
17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. 22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Christ sent forth the seventy disciples as
he was going up to Jerusalem to the feast of tabernacles,
when he went up, not openly, but as it were in secret
(
1. What account they gave him of the
success of their expedition: They returned again with joy
(
II. What acceptance they found with him, and how he received this account.
1. He confirmed what they said, as agreeing
with his own observation (
2. He repeated, ratified, and enlarged
their commission: Behold I give you power to tread on
serpents,
3. He directed them to turn their joy into
the right channel (
4. He offered up a solemn thanksgiving to
his Father, for employing such mean people as his disciples were in
such high and honourable service,
(1.) For what was revealed by the
Father through the Son: I thank thee, O Father, Lord of
heaven and earth,
(2.) For what was secret between the
Father and the Son,
5. He told his disciples how well it was
for them that they had these things revealed to them,
25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 26 He said unto him, What is written in the law? how readest thou? 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
We have here Christ's discourse with a lawyer about some points of conscience, which we are all concerned to be rightly informed in and are so here from Christ though the questions were proposed with no good intention.
I. We are concerned to know what that good
is which we should do in this life, in order to our
attaining eternal life. A question to this purport was
proposed to our Saviour by a certain lawyer, or
scribe, only with a design to try him, not with a
desire to be instructed by him,
1. How Christ turned him over to the divine
law, and bade him follow the direction of that. Though he knew the
thoughts and intents of his heart, he did not answer him according
to the folly of that, but according to the wisdom and goodness of
the question he asked. He answered him with a question: What is
written in the law? How readest thou?
2. What a good account he gave of the law,
of the principal commandments of the law, to the observance of
which we must bind ourselves if we would inherit eternal life. He
did not, like a Pharisee, refer himself to the tradition of the
elders, but, like a good textuary, fastened upon the two first and
great commandments of the law, as those which he thought must be
most strictly observed in order to the obtaining of eternal
life, and which included all the rest,
3. Christ's approbation of what he said,
4. His care to avoid the conviction which
was now ready to fasten upon him. When Christ said, This do, and
thou shalt live, he began to be aware that Christ intended to
draw from him an acknowledgment that he had not done this,
and therefore an enquiry what he should do, which way he should
look, to get his sins pardoned; an acknowledgment also that he
could not do this perfectly for the future by any strength
of his own, and therefore an enquiry which way he might fetch in
strength to enable him to do it: but he was willing to justify
himself, and therefore cared not for carrying on that
discourse, but saith, in effect, as another did (
II. We are concerned to know who is our neighbour, whom by the second great commandment we are obliged to love. This is another of this lawyer's queries, which he started only that he might drop the former, lest Christ should have forced him, in the prosecution of it, to condemn himself, when he was resolved to justify himself. As to loving God, he was willing to say no more of it; but, as to his neighbour, he was sure that there he had come up to the rule, for he had always been very kind and respectful to all about him. Now observe,
1. What was the corrupt notion of the Jewish teachers in this matter. Dr. Lightfoot quotes their own words to this purport: "Where he saith, Thou shalt love thy neighbour, he excepts all Gentiles, for they are not our neighbours, but those only that are of our own nation and religion." They would not put an Israelite to death for killing a Gentile, for he was not his neighbour: they indeed say that they ought not to kill a Gentile whom they were not at war with; but, if they saw a Gentile in danger of death, they thought themselves under no obligation to help to save his life. Such wicked inferences did they draw from that holy covenant of peculiarity by which God had distinguished them, and by abusing it thus they had forfeited it; God justly took the forfeiture, and transferred covenant-favours to the Gentile world, to whom they brutishly denied common favours.
2. How Christ corrected this inhuman notion, and showed, by a parable, that whomsoever we have need to receive kindness from, and find ready to show us the kindness we need, we cannot but look upon as our neighbour; and therefore ought to look upon all those as such who need our kindness, and to show them kindness accordingly, though they be not of our own nation and religion. Now observe,
(1.) The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. Let us see here,
[1.] How he was abused by his
enemies. The honest man was traveling peaceably upon his
lawful business in the road, and it was a great road that led from
Jerusalem to Jericho,
[2.] How he was slighted by those
who should have been his friends, who were not only men of his own
nation and religion, but one a priest and the other a Levite, men
of a public character and station; nay, they were men of professed
sanctity, whose offices obliged them to tenderness and compassion
(
[3.] How he was succoured and
relieved by a stranger, a certain Samaritan,
of that nation which of all others the Jews most despised and
detested and would have no dealings with. This man had some
humanity in him,
Now this parable is applicable to another
purpose than that for which it was intended; and does excellently
set forth the kindness and love of God our Saviour towards sinful
miserable man. We were like this poor distressed traveller. Satan,
our enemy, had robbed us, stripped us, wounded
us; such is the mischief that sin had done us. We were by nature
more than half dead, twice dead, in trespasses and sins;
utterly unable to help ourselves, for we were without strength. The
law of Moses, like the priest and Levite, the ministers of the law,
looks upon us, but has no compassion on us, gives us no
relief, passes by on the other side, as having neither pity
nor power to help us; but then comes the blessed Jesus, that good
Samaritan (and they said of him, by way of reproach, he is a
Samaritan), he has compassion on us, he binds up our bleeding
wounds (
(2.) The application of the parable. [1.]
The truth contained in it is extorted from the lawyer's own mouth.
"Now tell me," saith Christ, "which of these three was neighbour
to him that fell among thieves (
38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. 39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
We may observe in this story,
I. The entertainment which Martha gave to
Christ and his disciples at her house,
1. Christ's coming to the village where
Martha lived: As they went (Christ and his disciples
together), he and they with him entered into a certain
village. This village was Bethany, nigh to Jerusalem,
whither Christ was now going up, and he took this in his way. Note
(1.) Our Lord Jesus went about doing good (
2. His reception at Martha's house: A
certain woman, named Martha, received him into her house, and
made him welcome, for she was the housekeeper. Note, (1.) Our Lord
Jesus, when he was here upon earth, was so poor that he was
necessitated to be beholden to his friends for a subsistence.
Though he was Zion's King, he had no house of his own either in
Jerusalem or near it. (2.) There were some who were Christ's
particular friends, whom he loved more than his other friends, and
them he visited most frequently. He loved this family
(
II. The attendance which Mary, the sister
of Martha, gave upon the word of Christ,
III. The care of Martha about her domestic
affairs: But Martha was cumbered about much serving
(
1. Something commendable, which must
not be overlooked. (1.) Here was a commendable respect to our
Lord Jesus; for we have reason to think it was not for
ostentation, but purely to testify her good-will to him, that she
made this entertainment. Note, Those who truly love Christ will
think that well bestowed that is laid out for his honour. (2.) Here
was a commendable care of her household affairs. It appears,
from the respect shown to this family among the Jews (
2. Here was something culpable, which we must take notice of too. (1.) She was for much serving. Her heart was upon it, to have a very sumptuous and splendid entertainment; great plenty, great variety, and great exactness, according to the fashion of the place. She was in care, peri pollen diakonian—concerning much attendance. Note, It does not become the disciples of Christ to affect much serving, to affect varieties, dainties, and superfluities in eating and drinking; what need is there of much serving, when much less will serve? (2.) She was cumbered about it; periespato—she was just distracted with it. Note, Whatever cares the providence of God casts upon us we must not be cumbered with them, nor be disquieted and perplexed by them. Care is good and duty; but cumber is sin and folly. (2.) She was then cumbered about much serving when she should have been with her sister, sitting at Christ's feet to hear his word. Note, Worldly business is then a snare to us when it hinders us from serving God and getting good to our souls.
IV. The complaint which Martha made
to Christ against her sister Mary, for not assisting her,
upon this occasion, in the business of the house (
1. This complaint of Martha's may be considered as a discovery of her worldliness: it was the language of her inordinate care and cumber. She speaks as one in a mighty passion with her sister, else she would not have troubled Christ with the matter. Note, The inordinacy of worldly cares and pursuits is often the occasion of disturbance in families and of strife and contention among relations. Moreover, those that are eager upon the world themselves are apt to blame and censure those that are not so too; and while they justify themselves in their worldliness, and judge of others by their serviceableness to them in their worldly pursuits, they are ready to condemn those that addict themselves to the exercises of religion, as if they neglected the main chance, as they call it. Martha, being angry at her sister, appealed to Christ, and would have him say that she did well to be angry. Lord, doest not thou care that my sister has let me to serve alone? It should seem as if Christ had sometimes expressed himself tenderly concerned for her, and her ease and comfort, and would not have her go through so much toil and trouble, and she expected that he should now bid her sister take her share in it. When Martha was caring, she must have Mary, and Christ and all, to care too, or else she is not pleased. Note, Those are not always in the right that are most forward to appeal to God; we must therefore take heed, lest at any time we expect that Christ should espouse our unjust and groundless quarrels. The cares which he cast upon us we may cheerfully cast upon him, but not those which we foolishly draw upon ourselves. He will be the patron of the poor and injured, but not of the turbulent and injurious.
2. It may be considered as a discouragement of Mary's piety and devotion. Her sister should have commended her for it, should have told her that she was in the right; but, instead of this, she condemns her as wanting in her duty. Note, It is no strange thing for those that are zealous in religion to meet with hindrances and discouragements from those that are about them; not only with opposition from enemies, but with blame and censure from their friends. David's fasting, and his dancing before the ark, were turned to his reproach.
V. The reproof which Christ gave to Martha
for her inordinate care,
1. He reproved her, though he was at this time her guest. Her fault was her over-solicitude to entertain him, and she expected he should justify her in it, yet he publicly checked her for it. Note, As many as Christ loves he rebukes and chastens. Even those that are dear to Christ, if any thing be amiss in them, shall be sure to hear of it. Nevertheless I have something against thee.
2. When he reproved her, he called her by her name, Martha; for reproofs are then most likely to do good when they are particular, applied to particular persons and cases, as Nathan's to David, Thou art the man. He repeated her name, Martha, Martha; he speaks as one in earnest, and deeply concerned for her welfare. Those that are entangled in the cares of this life are not easily disentangled. To them we must call again and again, O earth, earth, earth, hear the word of the Lord.
3. That which he reproved her for was her being careful and troubled about many things. He was not pleased that she should think to please him with a rich and splendid entertainment, and with perplexing herself to prepare it for him; whereas he would teach us, as not to be sensual in using such things, so not to be selfish in being willing that others should be troubled, no matter who or how many, so we may be gratified. Christ reproves her, both for the intenseness of her care ("Thou art careful and troubled, divided and disturbed by thy care"), and for the extensiveness of it, "about many things; thou dost grasp at many enjoyments, and so art troubled at many disappointments. Poor Martha, thou hast many things to fret at, and this puts thee out of humour, whereas less ado would serve." Note, Inordinate care or trouble about many things in this world is a common fault among Christ's disciples; it is very displeasing to Christ, and that for which they often come under the rebukes of Providence. If they fret for no just cause, it is just with him to order them something to fret at.
4. That which aggravated the sin and folly
of her care was that but one thing is needful. It is a
low construction which some put upon this, that, whereas
Martha was in care to provide many dishes of meat, there was
occasion but for one, one would be enough. There is need but of
one thing—henos de esti chreia. If we take it
so, it furnishes us with a rule of temperance, not to affect
varieties and dainties, but to be content to sit down to one
dish of meat, to half on one,
VI. Christ's approbation and commendation of Mary for her serious piety: Mary hath chosen the good part. Mary said nothing in her own defence; but, since Martha has appealed to the Master, to him she is willing to refer it, and will abide by his award; and here we have it.
1. She had justly given the preference to that which best deserved it; for one thing is needful, this one thing that she has done, to give up herself to the guidance of Christ, and receive the law from his mouth. Note, Serious godliness is a needful thing, it is the one thing needful; for nothing without this will do us any real good in this world, and nothing but this will go with us into another world.
2. She had herein wisely done well for
herself. Christ justified Mary against her sister's
clamours. However we may be censured and condemned by men for our
piety and zeal, our Lord Jesus will take our part: But thou
shalt answer, Lord, for me. Let us not then condemn the pious
zeal of any, lest we set Christ against us; and let us never
be discouraged if we be censured for our pious zeal, for we have
Christ for us. Note, Sooner or later, Mary's choice will be
justified, and all those who make that choice, and abide by it. But
this was not all; he applauded her for her wisdom: She
hath chosen the good part; for she chose to be with Christ, to
take her part with him; she chose the better business, and the
better happiness, and took a better way of honouring Christ
and of pleasing him, by receiving his word into her heart,
than Martha did by providing for his entertainment in her house.
Note, (1.) A part with Christ is a good part; it is a
part for the soul and eternity, the part Christ gives to his
favourites (
In this chapter, I. Christ teaches his disciples
to pray, and quickens and encourages them to be frequent, instant,
and importunate in prayer,
1 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?
Prayer is one of the great laws of natural religion. That man is a brute, is a monster, that never prays, that never gives glory to his Maker, nor feels his favour, nor owns his dependence upon him. One great design therefore of Christianity is to assist us in prayer, to enforce the duty upon us, to instruct us in it, and encourage us to expect advantage by it. Now here,
I. We find Christ himself praying in a
certain place, probably where he used to pray,
II. His disciples applied themselves to him for direction in prayer. When he was praying, they asked, Lord, teach us to pray. Note, The gifts and graces of others should excite us to covet earnestly the same. Their zeal should provoke us to a holy imitation and emulation; why should not we do as well as they? Observe, They came to him with this request, when he ceased; for they would not disturb him when he was at prayer, no, not with this good motion. Every thing is beautiful in its season. One of his disciples, in the name of the rest, and perhaps by their appointment, said, Lord, teach us. Note, Though Christ is apt to teach, yet he will for this be enquired of, and his disciples must attend him for instruction.
Now, 1. Their request is, "Lord, teach us to pray; give us a rule or model by which to go in praying, and put words into our mouths." Note, It becomes the disciples of Christ to apply themselves to him for instruction in prayer. Lord, teach us to pray, is itself a good prayer, and a very needful one, for it is a hard thing to pray well and it is Jesus Christ only that can teach us, by his word and Spirit, how to pray. "Lord, teach me what it is to pray; Lord, excite and quicken me to the duty; Lord, direct me what to pray for; Lord, give me praying graces, that I may serve God acceptably in prayer; Lord, teach me to pray in proper words; give me a mouth and wisdom in prayer, that I may speak as I ought; teach me what I shall say."
2. Their plea is, "As John also taught
his disciples. He took care to instruct his disciples in this
necessary duty, and we would be taught as they were, for we have a
better Master than they had." Dr. Lightfoot's notion of this is,
That whereas the Jews' prayers were generally adorations, and
praises of God, and doxologies, John taught his disciples such
prayers as were more filled up with petitions and requests; for it
is said of them that they did deeseis
poiountai—make prayers,
III. Christ gave them direction, much the
same as he had given them before in his sermon upon the mount,
1. There are some differences between the Lord's prayer in Matthew and Luke, by which it appears that it was not the design of Christ that we should be tied up to these very words, for then there would have been no variation. Here is one difference in the translation only, which ought not to have been, when there is none in the original, and that is in the third petition: As in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew. But there is a difference in the fourth petition. In Matthew we pray, "Give us daily bread this day:" here, "Give it us day by day"—kath hemeran. Day by day; that is, "Give us each day the bread which our bodies require, as they call for it:" not, "Give us this day bread for many days to come;" but as the Israelites had manna, "Let us have bread to-day for to-day, and to-morrow for to-morrow;" for thus we may be kept in a continual dependence upon God, as children upon their parents, and may have our mercies fresh from his hand daily, and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is likewise some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive: here it is, Forgive us our sins; which proves that our sins are our debts. For we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us (he forgives for his own name's sake, and his Son's sake); but this is a very necessary qualification for forgiveness, and, if God have wrought it in us, we may plead that work of his grace for the enforcing of our petitions for the pardon of our sins: "Lord, forgive us, for thou hast thyself inclined us to forgive others." There is another addition here; we plead not only in general, We forgive our debtors, but in particular, "We profess to forgive every one that is indebted to us, without exception. We so forgive our debtors as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever." Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave them at liberty to use that or any other doxology fetched out of David's psalms; or, rather, he left a vacuum here, to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to Father, Son, and Holy Ghost.
2. Yet it is, for substance, the same; and we shall therefore here only gather up some general lessons from it.
(1.) That in prayer we ought to come to God as children to a Father, a common Father to us and all mankind, but in a peculiar manner a Father to all the disciples of Jesus Christ. Let us therefore in our requests both for others and for ourselves, come to him with a humble boldness, confiding in his power and goodness.
(2.) That at the same time, and in the same petitions, which we address to God for ourselves, we should take in with us all the children of men, as God's creatures and our fellow-creatures. A rooted principle of catholic charity, and of Christian sanctified humanity, should go along with us, and dictate to us throughout this prayer, which is so worded as to be accommodated to that noble principle.
(3.) That in order to the confirming of the habit of heavenly-mindedness in us, which ought to actuate and govern us in the whole course of our conversation, we should, in all our devotions, with an eye of faith look heavenward, and view the God we pray to as our Father in heaven, that we may make the upper world more familiar to us, and may ourselves become better prepared for the future state.
(4.) That in prayer, as well as in the tenour of our lives, we must seek first the kingdom of God and the righteousness thereof, by ascribing honour to his name, his holy name, and power to his government, both that of his providence in the world and that of his grace in the church. O that both the one and the other may be more manifested, and we and others more manifestly brought into subjection to both!
(5.) That the principles and practices of the upper world, the unseen world (which therefore by faith only we are apprized of), are the great original—the archetypon, to which we should desire that the principles and practices of this lower world, both in others and in ourselves, may be more conformable. Those words, As in heaven, so on earth, refer to all the first three petitions: "Father, let thy name be sanctified and glorified, and thy kingdom prevail, and thy will be done on this earth that is now alienated from thy service, as it is in yonder heaven that is entirely devoted to thy service."
(6.) That those who faithfully and sincerely mind the kingdom of God, and the righteousness thereof, may humbly hope that all other things, as far as to Infinite Wisdom seems good, shall be added to them, and they may in faith pray for them. If our first chief desire and care be that God's name may be sanctified, his kingdom come, and his will be done, we may then come boldly to the throne of grace for our daily bread, which will then be sanctified to us when we are sanctified to God, and God is sanctified by us.
(7.) That in our prayers for temporal
blessings we must moderate our desires, and confine them to
a competency. The expression here used of day by day
is the very same with our daily bread; and therefore some
think that we must look for another signification of the word
epiousios than that of daily, which we give
it, and that it means our necessary bread, that bread that
is suited to the craving of our nature, the fruit that is
brought out of the earth for our bodies that are made of the earth
and are earthly,
(8.) That sins are debts which we are daily contracting, and which therefore we should every day pray for the forgiveness of. We are not only going behind with our rent every day by omissions of duty and in duty, but are daily incurring the penalty of the law, as well as the forfeiture of our bond, by our commissions. Every day adds to the score of our guilt, and it is a miracle of mercy that we have so much encouragement given us to come every day to the throne of grace, to pray for the pardon of our sins of daily infirmity. God multiplies to pardon beyond seventy times seven.
(9.) That we have no reason to expect, nor can with any confidence pray, that God would forgive our sins against him, if we do not sincerely, and from a truly Christian principle of charity, forgive those that have at any time affronted us or been injurious to us. Though the words of our mouth be even this prayer to God, if the meditation of our heart at the same time be, as often it is, malice and revenge to our brethren, we are not accepted, nor can we expect an answer of peace.
(10.) That temptations to sin should be as much dreaded and deprecated by us as ruin by sin; and it should be as much our care and prayer to get the power of sin broken in us as to get the guilt of sin removed from us; and though temptation may be a charming, fawning, flattering thing, we must be as earnest with God that we may not be led into it as that we may not be led by that to sin, and by sin to ruin.
(11.) That God is to be depended upon, and sought unto, for our deliverance from all evil; and we should pray, not only that we may not be left to ourselves to run into evil, but that we may not be left to Satan to bring evil upon us. Dr. Lightfoot understands it of being delivered from the evil one, that is, the devil, and suggests that we should pray particularly against the apparitions of the devil and his possessions. The disciples were employed to cast out devils, and therefore were concerned to pray that they might be guarded against the particular spite he would always be sure to have against them.
IV. He stirs up and encourages importunity, fervency, and constancy, in prayer, by showing,
1. That importunity will go far in our
dealings with men,
(1.) To direct us in prayer. [1.] We
must come to God with boldness and confidence for
what we need, as a man does to the house of his neighbour or
friend, who, he knows, loves him, and is inclined to be kind to
him. [2.] We must come for bread, for that which is
needful, and which we cannot be without. [3.] We must come
to him by prayer for others as well as for ourselves.
This man did not come for bread for himself, but for his friend.
The Lord accepted Job, when he prayed for his friends,
(2.) To encourage us in prayer. If importunity could prevail thus with a man who was angry at it, much more with a God who is infinitely more kind and ready to do good to us than we are to one another, and is not angry at our importunity, but accepts it, especially when it is for spiritual mercies that we are importunate. If he do not answer our prayers presently, yet he will in due time, if we continue to pray.
2. That God has promised to give us what we
ask of him. We have not only the goodness of nature to take comfort
from, but the word which he has spoken (
V. He gives us both instruction and encouragement in prayer from the consideration of our relation to God as a Father. Here is,
1. An appeal to the bowels of
earthly fathers: "Let any of you that is a father,
and knows the heart of a father, a father's affection to a child
and care for a child, tell me, if his son ask bread for his
breakfast, will he give him a stone to breakfast on? If
he ask a fish for his dinner (when it may be a fish-day),
will he for a fish give him a serpent, that will poison and
sting him? Or, if he shall ask an egg for his supper (an egg
and to bed), will he offer him a scorpion? You know you
could not be so unnatural to your own children,"
2. An application of this to the
blessings of our heavenly Father (
(1.) The direction he gives us what to pray for. We must ask for the Holy Spirit, not only a necessary in order to our praying well, but as inclusive of all the good things we are to pray for; we need no more to make us happy, for the Spirit is the worker of spiritual life, and the earnest of eternal life. Note, The gift of the Holy Ghost is a gift we are every one of us concerned earnestly and constantly to pray for.
(2.) The encouragement he gives us
to hope that we shall speed in this prayer: Your heavenly Father
will give. It is in his power to give the Spirit; he has
all good things to bestow, wrapped up in that one; but that is not
all, it is in his promise, the gift of the Holy Ghost
is in the covenant,
14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me: and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
The substance of these verses we had in
I. Some were affected with this miracle. The people wondered; they admired the power of God, and especially that it should be exerted by the hand of one who made so small a figure, that one who did the work of the Messiah should have so little of that pomp of the Messiah which they expected.
II. Others were offended at it, and,
to justify their infidelity, suggested that it was by virtue of a
league with Beelzebub, the prince of the devils, that he did this,
1. That it can by no means be imagined that
such a subtle prince as Satan is should ever agree to measures that
had such a direct tendency to his own overthrow, and the
undermining of his own kingdom,
2. That was a very partial ill-natured
thing for them to impute that in him to a compact with Satan which
yet they applauded and admired in others that were of their own
nation (
3. That, in opposing the conviction of this
miracle, they were enemies to themselves, stood in their own light,
and put a bar in their own door, for they thrust from them the
kingdom of God (
4. That his casting out devils was really
the destroying of them and their power, for it confirmed a doctrine
which had a direct tendency to the ruining of his kingdom,
(1.) The miserable condition of an unconverted sinner. In his heart, which was fitted to be a habitation of God, the devil has his palace; and all the powers and the faculties of the soul, being employed by him in the service of sin, are his goods. Note, [1.] The heart of every unconverted sinner is the devil's palace, where he resides and where he rules; he works in the children of disobedience. The heart is a palace, a noble dwelling; but the unsanctified heart is the devil's palace. His will is obeyed, his interests are served, and the militia is in his hands; he usurps the throne in the soul. [2.] The devil, as a strong man armed, keeps this palace, does all he can to secure it to himself, and to fortify it against Christ. All the prejudices with which he hardens men's hearts against truth and holiness are the strong-holds which he erects for the keeping of his palace; this palace is his garrison. [3.] There is a kind of peace in the palace of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner has a good opinion of himself, is very secure and merry, has no doubt concerning the goodness of his state nor any dread of the judgment to come; he flatters himself in his own eyes, and cries peace to himself. Before Christ appeared, all was quiet, because all went one way; but the preaching of the gospel disturbed the peace of the devil's palace.
(2.) The wonderful change that is made in
conversion, which is Christ's victory over this usurper.
Satan is a strong man armed; but our Lord Jesus is
stronger than he, as God, as Mediator. If we speak of
strength, he is strong: more are with us than against
us. Observe, [1.] The manner of this victory: He comes upon
him by surprise, when his goods are in peace and the
devil thinks it is all his own for ever, and
overcomes him. Note, 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 dominion over it. [2.] The evidences of this victory.
First, He takes from him all his armour wherein he
trusted. The devil is a confident adversary; he
trusts to his armour, as Pharaoh to his rivers
(
5. That there was a vast difference between
the devil's going out by compact and his being cast
out by compulsion. Those out of whom Christ cast him he
never entered into again, for so was Christ's charge (
(1.) The condition of a formal
hypocrite, his bright side and his dark side. His
heart still remains the devil's house; he calls it his own,
and he retains his interest in it; and yet, [1.] The unclean
spirit is gone out. He was not driven out by the power
of converting grace; there was none of that violence which
the kingdom of heaven suffers; but he went out, withdrew for
a time, so that the man seemed not to be under the power of Satan
as formerly, nor so followed with his temptations. Satan is
gone, or has turned himself into an angel of light.
[2.] The house is swept from common pollutions, by a forced
confession of sin, as Pharaoh's—a feigned contrition for it, as
Ahab's,—and a partial reformation, as Herod's. There are those
that have escaped the pollutions of the world, and yet are
still under the power of the god of this world,
(2.) Here is the condition of a final
apostate, into whom the devil returns after he had gone out:
Then goes he, and takes seven other spirits more wicked than
himself (
27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.
We had not this passage in the other
evangelists, nor can we tack it, as Dr. Hammond does, to that of
Christ's mother and brethren desiring to speak with him (for this
evangelist also has related that in
1. The applause which an affectionate,
honest, well-meaning woman gave to our Lord Jesus, upon hearing his
excellent discourses. While the scribes and Pharisees despised and
blasphemed them, this good woman (and probably she was a person of
some quality) admired them, and the wisdom and power with which he
spoke: As he spoke these things (
2. The occasion which Christ took from this
to pronounce them more happy who are his faithful and
obedient followers than she was who bore and nursed him. He does
not deny what this woman said, nor refuse her respect to him and
his mother; but leads her from this to that which was of higher
consideration, and which more concerned her: Yea, rather,
blessed are they that hear the word of God, and keep it,
29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 32 The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. 35 Take heed therefore that the light which is in thee be not darkness. 36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
Christ's discourse in these verses shows two things:—
I. What is the sign we may expect from God for the confirmation of our faith. The great and most convincing proof of Christ's being sent of God, and which they were yet to wait for, after the many signs that had been given them, was the resurrection of Christ from the dead. Here is,
1. A reproof to the people for demanding
other signs than what had already been given them in great plenty:
The people were gathered thickly together (
2. A promise that yet there should be
one sign more given them, different from any that had yet
been given them, even the sign of Jonas the prophet, which
in Matthew is explained as meaning the resurrection of
Christ. As Jonas being cast into the sea, and lying there three
days, and then coming up alive and preaching repentance to the
Ninevites, was a sign to them, upon which they turned from their
evil way, so shall the death and resurrection of Christ, and the
preaching of his gospel immediately after to the Gentile world, be
the last warning to the Jewish nation. If they be provoked to a
holy jealousy by this, well and good; but, if this do not
work upon them, let them look for nothing but utter ruin: The
Son of Man shall be a sign to this generation (
3. A warning to them to improve this sign;
for it was at their peril if they did not. (1.) The queen of
Sheba would rise up in judgment against them, and
condemn their unbelief,
II. What is the sign that God expects from us for the evidencing of our faith, and that is the serious practice of that religion which we profess to believe, and a readiness to entertain all divine truths, when brought to us in their proper evidence. Now observe,
1. They had the light with all the
advantage they could desire. For God, having lighted the
candle of the gospel, did not put it in a secret place,
or under a bushel; Christ did not preach in corners. The
apostles were ordered to preach the gospel to every creature; and
both Christ and his ministers, Wisdom and her maidens, cry in the
chief places of concourse,
2. Having the light, their concern
was to have the sight, or else to what purpose had they the
light? Be the object ever so clear, if the
organ be not right, we are never the better: The
light of the body is the eye (
37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. 38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. 40 Ye fools, did not he that made that which is without make that which is within also? 41 But rather give alms of such things as ye have; and, behold, all things are clean unto you. 42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. 44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them. 45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. 46 And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: 54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Christ here says many of those things to a
Pharisee and his guests, in a private conversation at table,
which he afterwards said in a public discourse in the temple
(
I. Christ's going to dine with a Pharisee
that very civilly invited him to his house (
II. The offence which the Pharisee took at
Christ, as those of that sort had sometimes done at the disciples
of Christ, for not washing before dinner,
III. The sharp reproof which Christ, upon this occasion, gave to the Pharisees, without begging pardon even of the Pharisee whose guest he now was; for we must not flatter our best friends in any evil thing.
1. He reproves them for placing religion so
much in those instances of it which are only external, and fall
under the eye of man, while those were not only postponed,
but quite expunged, which respect the soul, and fall under
the eye of God,
To this he subjoins a rule for making our
creature-comforts clean to us (
2. He reproves them for laying stress upon
trifles, and neglecting the weighty matters of the law,
3. He reproves them for their pride and
vanity, and affectations of precedency and praise of men (
4. He reproves them for their hypocrisy,
and their colouring over the wickedness of their hearts and lives
with specious pretences (
IV. The testimony which he bore also against the lawyers or scribes, who made it their business to expound the law according to the tradition of the elders, as the Pharisees did to observe the law according to that tradition.
1. There was one of that profession who
resented what he said against the Pharisees (
2. Our Lord Jesus thereupon took them to
task (
(1.) The lawyers are reproved for making
the services of religion more burdensome to others, but more
easy to themselves, than God had made them (
(2.) They are reproved for pretending a
veneration for the memory of the prophets whom their fathers
killed, when yet they hated and persecuted those in their own day
who were sent to them on the same errand, to call them to
repentance, and direct them to Christ,
[4.] That they must expect no other than to
be reckoned with, as the fillers up of the measure of
persecution,
(3.) They are reproved for opposing the
gospel of Christ, and doing all they could to obstruct the progress
and success of it,
Lastly, In the close of the chapter
we are told how spitefully and maliciously the scribes and
Pharisees contrived to draw him into a snare,
In this chapter we have divers excellent
discourses of our Saviour's upon various occasions, many of which
are to the same purport with what we had in Matthew upon other the
like occasions; for we may suppose that our Lord Jesus preached the
same doctrines, and pressed the same duties, at several times, in
several companies, and that one of the evangelists took them as he
delivered them at one time and another at another time; and we need
thus to have precept upon precept, line upon line. Here, I. Christ
warns his disciples to take heed of hypocrisy, and of cowardice in
professing Christianity and preaching the gospel,
1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. 4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. 8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9 But he that denieth me before men shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. 11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say.
We find here, I. A vast auditory that was
got together to hear Christ preach. The scribes and
Pharisees sought to accuse him, and do him mischief;
but the people, who were not under the bias of their prejudices and
jealousies, still admired him, attended on him, and did him
honour. In the mean time (
II. The instructions which he gave his followers, in the hearing of this auditory.
1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,
(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."
(2.) A good reason against it: "For
there is nothing covered that shall not be revealed,
2. To this he added a charge to them to be
faithful to the trust reposed in them, and not to betray it,
through cowardice or base fear. Some make
(1.) "The power of your enemies is a
limited power (
(2.) God is to be feared more than the most
powerful men: "I will forewarn you whom you shall fear
(
(3.) The lives of good Christians and good
ministers are the particular care of divine Providence,
(4.) "You will be owned or disowned by
Christ, in the great day, according as you now own or disown him,"
(5.) The errand they were shortly to be
sent out upon was of the highest and last importance to the
children of men, to whom they were sent,
(6.) Whatever trials they should be called
out to, they should be sufficiently furnished for them, and
honourably brought through them,
13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, Man, who made me a judge or a divider over you? 15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. 16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? 21 So is he that layeth up treasure for himself, and is not rich toward God.
We have in these verses,
I. The application that was made to Christ,
very unseasonably, by one of his hearers, desiring him to interpose
between him and his brother in a matter that concerned the
estate of the family (
II. Christ's refusal to interpose in this
matter (
III. The necessary caution which Christ took occasion from this to give to his hearers. Though he came not to be a divider of men's estates, he came to be a director of their consciences about them, and would have all take heed of harbouring that corrupt principle which they saw to be in others the root of so much evil. Here is,
1. The caution itself (
2. The reason of it, or an argument to
enforce this caution: For a man's life consisteth not in the
abundance of the things which he possesseth; that is, "our
happiness and comfort do not depend upon our having a great deal of
the wealth of this world." (1.) The life of the soul,
undoubtedly, does not depend upon it, and the soul is the man. The
things of the world will not suit the nature of a soul, nor supply
its needs, nor satisfy its desires, nor last so long as it will
last. Nay, (2.) Even the life of the body and the happiness of that
do not consist in an abundance of these things; for many
live very contentedly and easily, and get through the world very
comfortably, who have but a little of the wealth of it (a dinner of
herbs with holy love is better than a feast of fat things);
and, on the other hand, many live very miserably who have a great
deal of the things of this world; they possess abundance, and yet
have no comfort of it; they bereave their souls of good,
3. The illustration of this by a parable, the sum of which is to show the folly of carnal worldlings while they live, and their misery when they die, which is intended not only for a check to that man who came to Christ with an address about his estate, while he was in no care about his soul and another world, but for the enforcing of that necessary caution to us all, to take heed of covetousness. The parable gives us the life and death of a rich man, and leaves us to judge whether he was a happy man.
(1.) Here is an account of his worldly
wealth and abundance (
(2.) Here are the workings of his heart, in
the midst of this abundance. We are here told what he thought
within himself,
[1.] What his cares and concerns were. When he saw an extraordinary crop upon his ground, instead of thanking God for it, or rejoicing in the opportunity it would give him of doing the more good, he afflicts himself with this thought, What shall I do, because I have no room where to bestow my fruits? He speaks as one at a loss, and full of perplexity. What shall I do now? The poorest beggar in the country, that did not know where to get a meal's meat, could not have said a more anxious word. Disquieting care is the common fruit of an abundance of this world, and the common fault of those that have abundance. The more men have, the more perplexity they have with it, and the more solicitous they are to keep what they have and to add to it, how to spare and how to spend; so that even the abundance of the rich will not suffer them to sleep, for thinking what they shall do with what they have and how they shall dispose of it. The rich man seems to speak it with a sigh, What shall I do? And if you ask, Why, what is the matter? Truly he had abundance of wealth, and wants a place to put it in, that is all.
[2.] What his projects and
purposes were, which were the result of his cares, and were
indeed absurd and foolish like them (
[3.] What his pleasing hopes and
expectations were, when he should have made good these
projects. "Then I will say to my soul, upon the credit of
this security, whether God say it or no, Soul, mark what I
say, thou hast much goods laid up for many years in these
barns; now take thine ease, enjoy thyself, eat, drink,
and be merry,"
(3.) Here is God's sentence upon all this;
and we are sure that his judgment is according to truth. He said to
himself, said to his soul, Take thine ease. If God had said
so too, the man had been happy, as his Spirit witnesses with the
spirit of believers to make them easy. But God said quite
otherwise; and by his judgment of us we must stand or fall, not by
ours of ourselves,
[1.] The character he gave him: Thou fool, thou Nabal, alluding to the story of Nabal, that fool (Nabal is his name, and folly is with him) whose heart was struck dead as a stone while he was regaling himself in the abundance of his provision for his sheep-shearers. Note, Carnal worldlings are fools, and the day is coming when God will call them by their own name, Thou fool, and they will call themselves so.
[2.] The sentence he passed upon him, a sentence of death: This night thy soul shall be required of thee; they shall require thy soul (so the words are), and then whose shall those things be which thou hast provided? He thought he had goods that should be his for many years, but he must part from them this night; he thought he should enjoy them himself, but he must leave them to he knows not who. Note, The death of carnal worldlings is miserable in itself and terrible to them.
First, It is a force, an arrest; it is the requiring of the soul, that soul that thou art making such a fool of; what hast thou to do with a soul, who canst use it no better? Thy soul shall be required; this intimates that he is loth to part with it. A good man, who has taken his heart off from this world, cheerfully resigns his soul at death, and gives it up; but a worldly man has it torn from him with violence; it is a terror to him to think of leaving this world. They shall require thy soul. God shall require it; he shall require an account of it. "Man, woman, what hast thou done with thy soul. Give an account of that stewardship." They shall; that is, evil angels as the messengers of God's justice. As good angels receive gracious souls to carry them to their joy, so evil angels receive wicked souls to carry them to the place of torment; they shall require it as a guilty soul to be punished. The devil requires thy soul as his own, for it did, in effect, give itself to him.
Secondly, It is a surprize,
an unexpected force. It is in the night, and terrors
in the night are most terrible. The time of death is day-time to a
good man; it is his morning. But it is night to a worldling, a dark
night; he lies down in sorrow. It is this night, this
present night, without delay; there is no giving bail, or
begging a day. This pleasant night, when thou art promising
thyself many years to come, now thou must die, and go to judgment.
Thou art entertaining thyself with the fancy of many a merry day,
and merry night, and merry feast; but, in the midst of all, here is
an end of all,
Thirdly, It is the leaving of all
those things behind which they have provided, which
they have laboured for, and prepared for hereafter, with abundance
of toil and care. All that which they have placed their happiness
in, and built their hope upon, and raised their expectations from,
they must leave behind. Their pomp shall not descend after
them (
Fourthly, It is leaving them to they
know not who: "Then whose shall those things be? Not
thine to be sure, and thou knowest not what they will
prove for whom thou didst design them, thy children and relations,
whether they will be wise or fools (
Fifthly, It is a demonstration of
his folly. Carnal worldlings are fools while they live:
this their way is their folly (
Lastly, Here is the application of
this parable (
1. The description of a worldly man: He
lays up treasure for himself, for the body, for the world,
for himself in opposition to God, for that self that
is to be denied. (1.) It is his error that he counts his
flesh himself, as if the body were the man. If
self be rightly stated and understood, it is only the true
Christian that lays up treasure for himself, and is wise for
himself,
2. The folly and misery of a worldly man: So is he. Our Lord Jesus Christ, who knows what the end of things will be, has here told us what his end will be. Note, It is the unspeakable folly of the most of men to mind and pursue the wealth of this world more than the wealth of the other world, that which is merely for the body and for time, more than that which is for the soul and eternity.
22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23 The life is more than meat, and the body is more than raiment. 24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25 And which of you with taking thought can add to his stature one cubit? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest? 27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31 But rather seek ye the kingdom of God; and all these things shall be added unto you. 32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. 33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 Let your loins be girded about, and your lights burning; 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
Our Lord Jesus is here inculcating some
needful useful lessons upon his disciples, which he had before
taught them, and had occasion afterwards to press upon them; for
they need to have precept upon precept, and line upon line:
"Therefore, because there are so many that are ruined by
covetousness, and an inordinate affection to the wealth of this
world, I say unto you, my disciples, take heed of it."
Thou, O man of God, flee these things, as well as thou, O
man of the world,
I. He charges them not to afflict
themselves with disquieting perplexing cares about the necessary
supports of life: Take no thought for your life,
1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life and a body, and therefore we may cheerfully leave it to him to provide meat for the support of that life, and raiment for the defence of that body.
2. God, who provides for the inferior
creatures, may be depended upon to provide for good Christians.
"Trust God for meat, for he feeds the ravens
(
3. Our cares are fruitless, vain, and
insignificant, and therefore it is folly to indulge them. They will
not gain us our wishes, and therefore ought not to hinder our
repose (
4. An inordinate anxious pursuit of the
things of this world, even necessary things, very ill becomes the
disciples of Christ (
(1.) This is to make themselves like the
children of this world: "All these things do the nations of the
world seek after,
(2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: "Your Father knows that you have need of these things, and considers it, and will supply your needs according to his riches in glory; for he is your Father, who made you subject to these necessities, and therefore will suit his compassions to them: your Father, who maintains you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing."
(3.) They have better things to mind and
pursue (
(4.) They have better things to expect and
hope for: Fear not, little flock,
II. He charged them to make sure work for
their souls, by laying up their treasure in heaven,
1. "Sit loose to this world, and to all your possessions in it: Sell that ye have, and give alms," that is, "rather than want wherewith to relieve those that are truly necessitous, sell what you have that is superfluous, all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have, if you find it a hindrance from, or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers. Do not sell to hoard up the money, or because you can make more of it by usury, but sell and give alms; what is given in alms, in a right manner, is put out to the best interest, upon the best security."
2. "Set your hearts upon the other
world, and your expectations from that world. Provide
yourselves bags that wax not old, that wax not empty, not of
gold, but of grace in the heart and good works in the life; these
are the bags that will last." Grace will go with us into
another world, for it is woven in the soul; and our good
works will follow us, for God is not unrighteous to
forget them. These will be treasures in heaven, that
will enrich us to eternity. (1.) It is treasure that will not be
exhausted; we may spend upon it to eternity, and it will not
be at all the less; there is no danger of seeing the bottom of it.
(2.) It is treasure that we are in no danger of being robbed of,
for no thief approaches near it; what is laid up in heaven
is out of reach of enemies. (3.) It is treasure that will not
spoil with keeping, any more than it will
waste with spending; the moth does not
corrupt it, as it does our garments which we now wear. Now
by this it appears that we have laid up our treasure in
heaven if our hearts be there while we are
here (
III. He charges them to get ready, and to
keep in a readiness for Christ's coming, when all those who have
laid up their treasure in heaven shall enter upon the enjoyment of
it,
1. Christ is our Master, and we are his servants, not only working servants, but waiting servants, servants that are to do him honour, in waiting on him, and attending his motions: If any man serve me, let him follow me. Follow the Lamb whithersoever he goes. But that is not all: they must do him honour in waiting for him, and expecting his return. We must be as men that wait for their Lord, that sit up late while he stays out late, to be ready to receive him.
2. Christ our Master, though now gone from us, will return again, return from the wedding, from solemnizing the nuptials abroad, to complete them at home. Christ's servants are now in a state of expectation, looking for their Master's glorious appearing, and doing every thing with an eye to that, and in order to that. He will come to take cognizance of his servants, and, that being a critical day, they shall either stay with him or be turned out of doors, according as they are found in that day.
3. The time of our Master's return is
uncertain; it will be in the night, it will be far in
the night, when he has long deferred his coming, and when
many have done looking for him; in the second watch, just
before midnight, or in the third watch, next after midnight,
4. That which he expects and requires from
his servants is that they be ready to open to him
immediately, whenever he comes (
5. Those servants will be happy who shall
be found ready, and in a good frame, when their Lord shall come
(
6. We are therefore kept at
uncertainty concerning the precise time of his coming that we may
be always ready; for it is no thanks to a man to be ready for an
attack, if he know beforehand just the time when it will be made:
The good man of the house, if he had known what hour the thief
would have come, though he were ever so careless a man,
would yet have watched, and have frightened away the
thieves,
41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at a hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. 49 I am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
Here is, I. Peter's question, which he put
to Christ upon occasion of the foregoing parable (
II. Christ's reply to this question, directed to Peter and the rest of the disciples. If what Christ had said before did not so peculiarly concern them, but in common with other Christians, who must all watch and pray for Christ's coming, as his servants, yet this that follows is peculiarly adapted to ministers, who are the stewards in Christ's house. Now our Lord Jesus here tells them,
1. What was their duty as stewards,
and what the trust committed to them. (1.) They are made
rulers of God's household, under Christ, whose own the house
is; ministers derive an authority from Christ to preach the gospel,
and to administer the ordinances of Christ, and apply the seals of
the covenant of grace. (2.) Their business is to give God's
children and servants their portion of meat, that which is
proper for them and allotted to them; convictions and comfort to
those to whom they respectively belong. Suum cuique—to
every one his own. This is rightly to divide the word of
truth,
2. What would be their happiness if they
approved themselves faithful and wise (
3. What a dreadful reckoning there would be
if they were treacherous and unfaithful,
4. What an aggravation it would be of their
sin and punishment that they knew their duty, and did not do it
(
III. A further discourse concerning his own
sufferings, which he expected, and concerning the sufferings of his
followers, which he would have them also to live in expectation of.
In general (
1. He must himself suffer many things; he
must pass through this fire that was already kindled (
2. He tells those about him that they also
must bear with hardships and difficulties (
(1.) "That the effect of the preaching of
the gospel will be division." Not but that the design of the
gospel and its proper tendency are to unite the children of men to
one another, to knit them together in holy love, and, if all would
receive it, this would be the effect of it; but there being
multitudes that not only will not receive it, but oppose it, and
have their corruptions exasperated by it, and are enraged at those
that do receive it, it proves, though not the cause yet the
occasion of division. While the strong man armed
kept his palace, in the Gentile world, his goods were at
peace; all was quiet, for all went one way, the sects of
philosophers agreed well enough, so did the worshippers of
different deities; but when the gospel was preached, and many were
enlightened by it, and turned from the power of Satan to God, then
there was a disturbance, a noise and a shaking,
(2.) "That this division will reach
into private families, and the preaching of the gospel will give
occasion for discord among the nearest relations" (
54 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. 55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. 56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? 57 Yea, and why even of yourselves judge ye not what is right? 58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite.
Having given his disciples their
lesson in the foregoing verses, here Christ turns to the
people, and gives them theirs,
I. Let them learn to discern the way of
God towards them, that they may prepare accordingly.
They were weather-wise, and by observing the winds and
clouds could foresee when there would be rain and when there
would be hot weather (
1. The particulars of the presages:
"When you see a cloud arising out of the west" (the Hebrew
would say, out of the sea), "perhaps it is at first no
bigger than a man's hand (
2. The inferences from them (
II. Let them hasten to make their peace
with God in time, before it be too late,
In this chapter we have, I. The good improvement
Christ made of a piece of news that was brought him concerning some
Galileans, that were lately massacred by Pilate, as they were
sacrificing in the temple at Jerusalem,
1 There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices. 2 And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things? 3 I tell you, Nay: but, except ye repent, ye shall all likewise perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
We have here, I. Tidings brought to Christ
of the death of some Galileans lately, whose blood Pilate had
mingled with their sacrifices,
1. What this tragical story was. It is
briefly related here, and is not met with in any of the historians
of those times. Josephus indeed mentions Pilate's killing some
Samaritans, who, under the conduct of a factious leader, were going
in a tumultuous manner to mount Gerizim, where the Samaritans'
temple was; but we can by no means allow that story to be the same
with this. Some think that these Galileans were of the faction of
Judas Gaulonita, called also Judas of Galilee (
2. Why it was related at this season
to our Lord Jesus. (1.) Perhaps merely as a matter of news, which
they supposed he had not heard before, and as a thing which they
lamented, and believed he would do so too; for the Galileans were
their countrymen. Note, Sad providences ought to be observed by us,
and the knowledge of them communicated to others, that they and we
may be suitably affected with them, and make a good use of them.
(2.) Perhaps it was intended as a confirmation of what Christ had
said in the close of the foregoing chapter, concerning the
necessity of making our peace with God in time, before we be
delivered to the officer, that is, to death, and so
cast into prison, and then it will be too late to make
agreements: "Now," say they, "Master, here is a fresh instance of
some that were very suddenly delivered to the officer, that
were taken away by death when they little expected it; and
therefore we have all need to be ready." Note, It will be of good
use to us both to explain the word of God and to enforce it upon
ourselves by observing the providences of God. (3.) Perhaps they
would stir him up, being himself of Galilee, and a prophet, and one
that had a great interest in that country, to find out a way to
revenge the death of these Galileans upon Herod. If they had any
thoughts of this kind, they were quite mistaken; for Christ was now
going up to Jerusalem, to be delivered into the hands of
Pilate, and to have his blood, not mingled with his sacrifice,
but itself made a sacrifice. (4.) Perhaps this was told Christ to
deter him from going up to Jerusalem, to worship (
II. Christ's reply to this report, in which,
1. He seconded it with another story,
which, like it, gave an instance of people's being taken away by
sudden death. It is not long since the tower of Siloam fell,
and there were eighteen persons killed and buried in the ruins of
it. Dr Lightfoot's conjecture is that this tower adjoined to the
pool of Siloam, which was the same with the pool of
Bethesda, and that it belonged to those porches which were
by the pool, in which the impotent folks lay, that
waited for the stirring of the water (
2. He cautioned his hearers not to make an
ill use of these and similar events, nor take occasion thence to
censure great sufferers, as if they were therefore to
be accounted great sinners: Suppose ye that these Galileans,
who were slain as they were sacrificing, were sinners above all
the Galileans, because they suffered such things? I tell you
nay,
3. On these stories he founded a call to
repentance, adding to each of them this awakening word, Except
ye repent, ye shall all likewise perish,
6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.
This parable is intended to enforce that word of warning immediately going before, "Except ye repent, ye shall all likewise perish; except you be reformed, you will be ruined, as the barren tree, except it bring forth fruit, will be cut down."
I. This parable primarily refers to the
nation and people of the Jews. God chose them for his own, made
them a people near to him, gave them advantages for knowing and
serving him above any other people, and expected answerable returns
of duty and obedience from them, which, turning to his praise and
honour, he would have accounted fruit; but they disappointed
his expectations: they did not do their duty; they were a reproach
instead of being a credit to their profession. Upon this, he justly
determined to abandon them, and cut them off, to deprive them of
their privileges, to unchurch and unpeople them; but, upon Christ's
intercession, as of old upon that of Moses, he graciously gave them
further time and further mercy; tried them, as it were, another
year, by sending his apostles among them, to call them to
repentance, and in Christ's name to offer them pardon, upon
repentance. Some of them were wrought upon to repent, and
bring forth fruit, and with them all was well; but the body of the
nation continued impenitent and unfruitful, and ruin without remedy
came upon them; about forty years after they were cut down, and
cast into the fire, as John Baptist had told them (
II. Yet it has, without doubt, a further reference, and is designed for the awakening of all that enjoy the means of grace, and the privileges of the visible church, to see to it that the temper of their minds and the tenour of their lives be answerable to their professions and opportunities, for that is the fruit required. Now observe here,
1. The advantages which this fig-tree had.
It was planted in a vineyard, in better soil, and where it
had more care taken of it and more pains taken with it, than other
fig-trees had, that commonly grew, not in vineyards (Those
are for vines), but by the way-side,
2. The owner's expectation from it: He came, and sought fruit thereon, and he had reason to expect it. He did not send, but came himself, intimating his desire to find fruit. Christ came into this world, came to his own, to the Jews, seeking fruit. Note, The God of heaven requires and expects fruit from those that have a place in his vineyard. He has his eye upon those that enjoy the gospel, to see whether they live up to it; he seeks evidences of their getting good by the means of grace they enjoy. Leaves will not serve, crying, Lord, Lord; blossoms will not serve, beginning well and promising fair; there must be fruit. Our thoughts, words, and actions must be according to the gospel, light and love.
3. The disappointment of his expectation: He found none, none at all, not one fig. Note, It is sad to think how many enjoy the privileges of the gospel, and yet do nothing at all to the honour of God, nor to answer the end of his entrusting them with those privileges; and it is a disappointment to him and a grief to the Spirit of his grace.
(1.) He h